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SERMONS 


ON 


PRACTICAL  SUBJECTS; 


BY  THE  LATE  REVEREND 

JOSEPH  WASHBURN,  A,  M. 

M 

PASTOR  OF  A  CHURCH  OF  CHRIST 
rFARMINGTON.: 
OF  THE  ^r 


^•i'Ul'Vi^L^ 


^0    WHICH  IS   ADDED,  * 

A  SERMON  OF  THE  REV.  ASAHEL  HOOKER, 

^DELIVERED  AT  FARMINGTON,  ON   THE    OCCASION  OT 
MR.  WAS*HBU^n's  DEATH. 


HARTFORD : 

PRINTED    BY   LINCOLN    £^    GLEASOK. 
1807. 


District  of  Connecticut,  to  wit : 

ISt  it  remembereD,  That  on  the 

t%venty  Jifth  day  of  March^  in  the  thirty-first 
year  of  the  Independence  of  the  ifnited 
States  of  Americay  Sarah  Washburn  of  the 
sgsjiil  said  District  hath  deposited  in  this  office  the 
title  of  a  Book^  the  right  nvhereof  she  claims  as  Proprietory 
in  the  nvords  folloiving^  to  nvit : 

"  Sermons  on  practical  subjects  ;  by  the  late  Reverend 
*'  Joseph  Washburn,  A.  M.  Pastor  of  a  Church  of  Christ 
*'  in  Farmington.  To  which  is  added,  a  Sermon  of  the 
**  Rev.  Asahel  Hooker,  delivered  at  Farmington  .on  the 
*'  occasion  of  Mr.  Washburn's  death." 

In  conformity  to  the  act  of  the  Congress  of  the  United 
Statesy'entitledy  "  An  Act  for  the  encouragement  of  learn- 
ing by  securing  the  copies  ofMapSy  CliartSy  and  Books,  to 
the  Authors  and  Proprietors  of  them,  during  the  times 
therein  77ientio?i€d." 

H.  W.  EDWARDS, 
Clerk  of  the  District  of  Connecticut, 


>  r^^"/ 


PREFACE. 


1  HE  publication  of  sermons  which  were 
designed  for  the  entertainment  and  instruc- 
tion of  a  common  audience,  and  not  for  the 
public  eye,  after  the  decease  of  the  preacher, 
in  case  his  consent  had  not  been  previously 
obtained,  is  thought  by  some  to  be  hardly 
consistent  w  ith  a  due  regard  to  the  character 
of  the  deceased ;  because,  as  compositions, 
they  will  usually  want  that  judicious  arrange- 
ment and  correct  style,  wiiich  the  writer 
himself  would  be  solicitous  to  give  them, 
if  by  him  designed  for  publication. 

The  Editors  of  the  following  Sermons  of 
the  Rev.  Mr.  Washburn  are  ready  to  admit, 
that  the  objection  mentioned  has  its  weight, 
in  relation  to  posthumous  works  in  general, 
that  are  not  designed  by  the  author  for  pub- 
lication, and  has  not  been  unattended  to,  in 
considering  the  expediency  of  the  measure 
they  have  taken.     Still,  however^   reasons 


iv  PREFACE. 

resulting  from  utility,  more  or  less  general^ 
have  often  been  considered  of  much  s:reater 
weight,  and  have  justly  determined  the  ques- 
tion, the  objection  notwithstanding.  Whe- 
ther they  have  acted  in  view  of  reasons,  suf- 
ficient to  justify  them  in  the  present  case, 
the  candid  reader  will  judge,  when  he  has 
attended  to  the  following  things  which  are 
submitted  to  his  consideration,  and  has  pe-. 
rused  the  volume  itself  with  due  attention. 

1.  The  Editors  can  assure  the  reader  that 
they  have,^  in  no  instance,  presumed  to  alter 
the  style  in  such  a  manner  as  to  affect  the 
sense  of  the  writer,  nor  have  they  found  it 
necessary  to  make  but  fev*^  verbal  correc- 
tions ;  the  farthest  they  have  ventured  to 
go,  has  been  in  a  few  instances,  chiefly  near 
the  close  of  a  discourse,  to  supply  wdiat  was 
evidently  w^anting  in  a  sentence  to  make  it 
complete,  which,  through  the  hurry  of  wri- 
ting, was  left  unfinished  ;  so  that  the  ser- 
mons, as  they  appear  from  the  press,  exhib- 
it the  ^vriter  t?'uii/,  both  as  to  matter  and 
style.  The  critical  reader,  therefore,  has 
the  means  of  forming  his  own  opinion  of 
both.  The  Editors  persuade  themselves, 
he  will  agree  with  them  in  opinion,  that  the 
objection  urged  has  very  little  Aveight  in  the 
present  case  :  for,  though  the  style  is  desti- 
tute of  that  studied  ornament,  which  would 
constitute  it  v;hat  the  scripture  denominates, 


PREFACE.  V 

"  the  enticing  words  of  man's  wisdom," 
it  is  well  adapted  to  the  dignity  and  simplicity 
of  the  sublime  subjects  of  which  the  writer 
treats,  and  such  as  any  one  would  choose, 
who  desires  to  hide  himself  behind  his  sub- 
ject, or,  in  other  words,  to  preach  not  him- 
self, but  Christ  Jesus  the  Lord. 

2.  The  discourses  are  practical,  the  mat- 
ter of  them  is  weighty  and  solemn,  and  cal- 
culated to  diffuse  a  spirit  of  true  piety  ;  and 
the  peculiar  circumstances  of  Mr.  Wash- 
burn's death,  and  of  the  surviving  family, 
having  excited  a  very  general  and  extended 
sympathy,  with  a  desire  of  knowing  further 
particulars  of  his  character  and  labors,  had 
prepared  the  way,  for  giving  a  greater  and 
more  extensive  effect  to  the  publication, 
than,  under  different  circumstances^  could 
have  been  expected. 

3.  The  peculiar  affection  of  the  people  of 
his  charge  which,  after  long  contention,  cen- 
tered strongly  and  universally  in  him,  and 
rendered  their  short  connection  with  him  both 
pleasant  and  useful,  prompted  them  to  cher- 
ish and  prolong  his  memory,  in  a  v/ay  m  hieh 
would  at  once  be  most  honorable  to  him 
and  useful  to  themselves  and  others  ;  and  it 
could,  after  deliberation,  find  no  better  ex- 
pression than  in  erecting  this  monument, 
which  they  hope  will  be  more  durable  and 

A  2 


Yi  P  Pv  E  F  A  C  E. 

more  expressive  of  his  worth  than  marble, 
and  at  the  same  time  more  proper,  because 
the  deceased  having  found  a  watery  grave^ 
no  monument  of  marble  could  be  erected  to 
his  memory  vAth  the  inscription  of,  JJer'e 
lie  the  remains  of  a  much  respected^  and 
much  lamented  friend.  This  affection,  lau- 
dable in  itself,  and  useful  in  its  expression, 
the  Editors  deemed  it  important  to  gratify. 

4.  The  ministers  of  the  neighboring* 
churches,  with  whom  Mr.  Washburn  was 
particularly  associated,  having  always  es- 
teemed him  as  one  of  the  rising  hopes  of 
the  Church,  were  desirious  of  an  opportu- 
nity of  expressing  their  esteem  of  a  deceas- 
ed brother  and  friend,  and  by  their  counte- . 
nance  and  assistance,  of  giving,  as  it  were, 
extension  to  his  short  span  of  usefulness, 
called  off  from  his  labors,  as  he  was,  in  the., 
meridian  of  life  \  and  to  cause  it  to  be 
more  extensively  true  of  him,  that,  ''though 
dead  he  yet  speaketh."     And, 

5.  The  publication  of  the  present  volume 
of  sermons  promised  to  be  the  only  effectual 
means  of  relieving  Mrs.  Washburn  and  her 
orphan  children,  left  under  pecuniary  embar- 
rassments, and  with  slender  means  of  sup- 
port, from  the  burden  of  debt,  as  intimated 
in  the  printed  proposals  for  the  publication ; 
which  circumstance,  as  it  presented  a  fit  oc- 


PREFACE.  ym 

casion  for  the  exercise,  in  this  way,  of  an 
extended  charity,  has  probably  induced, 
more  than  any  other  circumstance,  a  Hberal 
patronage  of  the  design  :  and  which,  though 
last  mentioned,  was  not  of  inferior  consider- 
ation with  the  Editors  in  determining  and 
prompting  their  undertaking  :  and  they  hope 
the  subscribers  for  the  vokime,  while  they 
have  gratified  their  charitable  feelings  and 
viev/s,  will  find  it  an  ample  equivalent  for  the 
price  of  it,  and  will  be  disposed  to  rejoice 
with  the  Editors  in  the  expectation  that  the 
object,  with  respect  to  the  family,  will  be 
essentially  realized,  and  to  unite  with  them 
in  their  fervent  prayers  to  the  Father  of 
Lights,  that  the  other  objects  ofthe  publica-- 
tion  may,  through  his  influence  and  blessing,, 
be  fully  attained. 

Farmington,  Jan.  1,  A.  D.  IBOT.. 


CONTENTS. 


ig". 


SERMON  r. 

Sinners  op/iosed  to  faithful  ivarnini 
2  Chron.  xviii.  7.  There  is  yet  or^e  man  by  -wnom  we  may 
enquire  of  the  Lord  ;  but  I  hate  him,  for  he  never  prophe- 
sietii  good  unto  me,  but  always  evil.  Page  13 

SERMON  II. 

Gn  hardness  of  heart.. 
Heb.  iii.  8.    Harden  not  your  hearts.  P*ge  29^ 

SERMON  III. 

Presumfituous  sins.. 

Psalm  xix.  13.  Keep  back  thy  servant  also  from  presump- 

,    tuous  sins  ;  let  them  not  have  dominion   over  me:  then 

shall  I  be  upright,  and  1  shall  be  innocent  from  the  great 

transgression.  Page  39 

SERMON  IV. 

77^1?  conditipn  and  end  of  the  impenitent. 
Gen.  xix.  14.   And  Lot  went  out  and  spake  unto  his  sons- 
in-law,  v/hich  married  his  daughters,  and  said,  Up,  get 
you  out  of  this  place,  for  the  Lord  will  destroy  this  city. 
But  he  seemed  as  one  that  mocked  unto  his  sons-in-law. 

Page  49 

SERMON  V. 

The  ivord^  of  Christ  in  the  hearts  of  belier>ers. 

CoL.  iii.  16.  Let  the  word  cf  Christ  dwell  in  you  richly  in 

ftll  wisdom.  Page  61. 


X  CONTENTS. 

SERMON  VI. 

The  hniiortance  of  being  established  in  the  truth. 
Heb.  xiii.  9.  Be  not  carried  about  with  divers  and  strange 
doctrines :  for  it  is  a  good  thing  that  the  heart  be  estab- 
lished with  grace.  ^age  73 

SERMON  VII. 

Self-Exanmmtio77. 
2  Cor.  xili.  5.  Examine  yourselves,  whether  ye  be   in  the 
faith ;  prove  your  own  selves :  know  ye  not  your  own 
selves,  how  that  Jesus  Christ  is  in  you,  except  ye  be  rep- 
robates .i»  Page  87 

SERMON  VIII. 

Saint's  Reivard. 

Heb.  xi.  26.  For  he  had  respect  unto  the  recompense  of  the 

reward.  Page  101 


SERMON  IX. 

The  love  cf  Christ, 

Rev  .  I  5. ^Unto  Him  that  loved  us,  and  washed  us  from 

our  sins  in  his  own  blood.  Page  115 


SERMON  X. 

The  Church  beautiful  and  formidable. 
Song  of  Solomon  vi.  10.  Who  is  she,  that  looketh  forth 
as  the  morning,  fair  as  the  moon,  clear  as  the  sun,  and 
terrible  as  an  army  with  banners  ?  Page  125 

SERMON  XL 

God's  fiojde  under  vonus. 

Psalm  cxix.  106.  1  have  sworn,  and  I  will  perfoi^m  it,  that 

I  will  keep  thy  righteous  judgments.  Page  139 

SERMON.  XIl. 

AN    ORDINATION    SERMON. 

Strei'gth  ordained  out  of  the  mouth  of  babes. 

Ps  ALM  viii.  2.  Out  of  the  mouth  of  babes  and  sucklings  hast 

thou  ordained  strength,  because  of  thine  enemies ;  that 

thou  mightest  still  the  enemy  and  the  avenger. 

Page  153 


CONTENTS.  xi 

SERMON  Xni. 

Frailty  cfman. 
Isaiah  ii.  22.  Cease  ye  from  man,  whose  breath  is  in  his 
nostrils  ;  for  wherein  is  he  to  be  accounted  of? 

Page  175 

SERMON  XIV. 

Youth  reminded  of  Judgement. 
EccL.  xi.  9.  Rejoice,  O  young  man,  in  thy  j'outh,  and  let 
thy  heart  clieer  tliee  in  the  days  of  thy  youth,  arid  v/alk 
in  the  ways  of  thine  heart,  and  in  tlie  sight  cf  ihine  eyes ; 
but  know'  tliou  that  for  all  tliese  things,  God  w  ill  bring 
thee  into  judgment.  Page  191 

SERMON  XV. 

Our  times  i?i  God's  hand. 

A  NEW    year's    sermon, 

Delivered  January  6,  1805. 
Psalm  xxxi.  15.  My  times  are  m  thy  hand.       Page  203 

SERMON  XVI. 

Psalmodxj  a  part  of  divine  nvorship. 

A  SINGING  LECTURE. 

Psalm  Ivii.  8.  Awake  up,  my  gloiy;  awake  psaltery  and 
harp  :  I  myself  will  awake  early.  Page  219 

SERMON  XVII. 

Duty  of  praying  for  ministers  of  the  gospel. 
1  Th  E  s  s .  V.  25.  Brethren,  pray  for  us.  Page  233 

SERMON  XVIII. 

Rest  for  the  people  of  God. 

HEB.iv.  9.  There  remaineth  thei'efore  a  rest  to  the  people 

of  God.  Page  243 

SERMON  XIX. 

Abiding  in  Christ. 
1  John  ii.  6.  He  that  saith  he  abideth  in  liim  ought  him- 
self also  so  to  walk,  even  as  he  walked.  Page  253 

SERMON  XX. 

The  offers  of  salvation  indiscriminate  and  free. 

John  vi.  Z7,  Him  thatcometh  to  me  I  wiU  in  no  wise  cast 

out.  Page  26r 


3di  CONTENTS- 

SERMON  XXI. 

J^i'earness  to  God  the  saint's  desire  and  hapfiiness. 
Job.  xxiii.  3,  4.  Oh,  that  I  knew  where  I  might  find  him, 
that  I  might  come  even  to  his  seat !  I  would  order  my 
cause  before  him,  and  fill  my  mouth  with  arguments. 

Page  281 

SERMON  XXII. 

Importance  of  hearing  Christ'' s -voice  immediately. 

HEB.iii.  15.  To  day  ifyc  will  hear  his  voice,  harden  not 

jour  hearts.  Page  297 

SERMON  XXIIL 

jlssurance  of  hope. 
Heb.  vi.  11.  And  we  desire  that  every  one  of  you  do  show 
the  same  diligence,  to  the  full  assurance  of  hope  unto  the 
end.  Page  313 


FUNERAL  SERMON. 

Acts  XX.  38.  Sorrowing  most  of  all,  for  the  words  which 
he  spake,  that  they  should  see  his  face  no  more. 

Page  331 


rm!maimmim.'t!t<.jti*>MjtL.fnrtarf 


SERMON   I. 


SINNERS    OPjaaSlTDi  rtO   f&.ITBflS^    'VVARKIN<& 


2  CHROKlCrES  XVIII.  7. 


There  is  yet  one  man  by  tvhom  ^ve  may  enquire  of  tht 
Lord  ;  but  I  hate  him^for  he  neuer  Jirojihesieth  good 
unto  me^  but  always  eviL 

X  HESE  words  were  spoken  by  Aliab,  king  of  Is- 
3"-aeI)  to  Jehoshapliat,  king  of  Jiidah.  The  person 
respected  was  Micaiah,  a  prophet  of  the  Lord,  who, 
at  the  desire  of  Jehoshaphat,  was  called  to  be  en- 
quired of,  as  to  the  success  of  a  proposed  military- 
expedition,  with  their  united  forces.  The  circum- 
stances are  thus  given  in  the  context  : 

"  Now  Jehoshaphat  had  riches  and  honors,  in 
abundance,  and  joined  affinity  with  Ahab.  And,  after 
certain  years,  he  went  down  to  Ahab,  to  Samaria  ; 
and  Ahab  killed  sheep  and  oxen  for  him,  in  abun- 
dance, and  for  the  people  that  he  had  with  him  ;  and 
persuaded  him  to  go  up  v.'ith  him  to  Rarnoth-gilead. 
And  Ahab,  king  of  Israel,  said  unto  Jehoshaphat,  king 
of  Judah  :  Wilt  thou  go  with  me  to  Ramoth-gilead  ? 
And  he  answered,  I  am  as  thou  art  ;  and  my  people 
as  thy  people  ;  and  we  w  ill  be  with  thee  in  the  war. 
And  Jehoshaphat  said  unto  the  king  of  Israel,  En- 
-quire,  I  pray  tliee,  at  the   word  of  the  Lord  to  day. 

B       ♦ 


14  S  E  R  M  O  N  1. 

Therefore  the  king  of  Israel  gathered  together,  of 
prophets,  four  hundred  men,  and  said  unto  them  ; 
shall  we  go  to  Ramoth-giiead  to  battle,  or  shall  I 
forbear  ?  And  they  said,  go  up,  for  God  will  deliver 
it  into  the  king's  hand."  These  were,  doubtless, 
Ahab's  own  false  prophets,  or  the  priests  of  Baal, 
Avhom  he  had  under  his  control,  and  who  were 
ready  to  prophesy  whatever  he  should  wish  ;  that, 
under  the  pretence  of  divine  authority,  he  might 
have  more  influence  with  his  subjects,  and  be  ena- 
bled to  carry  his  points.  They  were,  probably,  those 
very  four  hundred  prophets  of  the  groves,  whom 
Jezebel  had  preserved  from  slaughter,  according  to 
the  account  in  1  Kings,  xviii.  And  yet,  it  seems,  that 
they  gave  in  their  answer,  upon  this  occasion,  in  the 
name  of  Jehovah,  and  not  of  Baal  ;  doubtless,  by 
Ahab/s  direction,  that  good  Jehoshaphat  might  be  de- 
ceived by  them  into  a  good  opinion  of  the  war. 

"  But  Jehosaphat,"  not  satisfied  with  the  answer 
of  Ahab's  prophets,  "  said,  Is  there  not  here  a  pro- 
phet of  the  Lord  besides,  that  we  might  enquire  of 
him  ?  And  the  king  of  Israel  said  unto  Jehoshaphat, 
There  is  yet  one  man^  by  whom  we  may  enquire  of  the 
Lord  ;  but  I  hate  him^for  he  never  firofihesieth  good 
unto  me ^ but  altoays  evil:  the  same  is  Micaiah,  the 
son  of  Imla.  And  the  king  of  Israel  called  for  one 
of  his  officers,  and  said,  "  Fetch  quickly  Micaiah, 
the  son  of  Imla." 

When  Micaiah  came,  he  plainly  and  faithfully,  in 
the  name  of  the  Lord,  warned  tha  king,  that  th« 
enterprise  would  be  defeated,  and  that,  if  he  at- 
tempted it,  he  would  himself  fall,  in  battle,  before 
his  enemies.  "  And  the  king  of  Israel  said  to  Je- 
hoshaphat, Did  I  not  tell  thee,  that  he  would  not  pro- 
phesy good  unto  me,  but  evil  ?  Then  the  king  of 
Israel  said  Take  ye  Micaiah  and  carry  him  back  to 
Amon,  the  governor  of  the  city,  and  to  Joash,  the 
king's  son :  and  say.  Thus  saith  the  king  ;  Put  this 
fallow  in  the  prison,  and  feed  him  with  bread  of  af- 


S  E  R  M  O  N    I.  IS 

fliction,  and  with  water  of   affiiction,  until  I  return 
in  peace." 

This  abandoned  prince,  no  doubt,  revealed  the 
thoughts  of  many  hearts,  when  he  thus,  by  his  words 
and  conduct,  discovered  his  enmity  against  the  faith- 
ful man,  who  dared  to  announce  the  punishment, 
which  awaited  him,  from  the  hand  of  a  righteous 
God. 

What  I  propose,  in  discoursing  from  this  text,  is, 

I.  To  show,  that  true  prophets  or  teachers 
can  never  promise  any  good  to  the  wicked,  while 
impenitent,  but  must  always  prophesy  evil  ; 

II.  That,  like  wicked  Ahab,  sinners,  general- 
ly dislike,  and  harbour  a  persecuting  spirit  towards, 
those  who  faithfully  reprove  them,  and  warn  fthem  of 
their  sin  and  danger  :  And, 

III.  To  suggest  some  practical  inferences. 

I.  The  true  prophets,  or  teachers  of  God,  can 
never  promise  any  good  to  the  wicked,  while  im- 
penitent, but  must  always  prophesy  evil. 

For,  1.  True  teachers,  those  who  arc  friends 
to  God  and  his  cause,  and  are  approved  and  sent  by 
him,  will  ever  make  the  word  of  God  their  standard. 
To  this  they  will  strictly  adhere,  as  the  only  source 
from  which  they  are  to  draw  all  their  doctrines.  Up- 
on this  they  will  ground  ail  the  warnings,  exhorta- 
tions, and  promises,  v/hich  they  address  to  their  hear- 
ers. They  will  make  it  tlieir  great  object  to  declare 
the  whole  counsel  of  God,  v/hether  men  receive  it 
weil  or  ill. 

Hov/ever  compassionate  they  may  be  towards  their 
hearers,  and  how  much  soever  they  would  rejoicd, 
if  able  to  prophesy  good  respecting  them,  and  to  say 
such  things  as  would  be  acceptable  and  approved, 
yet,  true  faithfulness  to  God,  and^  true    compassion 


16  S  E  R  M  O  N    I. 

and  benevolence  to  men,  will  not  permit  them  to 
disguise  or  soften  the  truth,  or  handle  the  word  o-f 
God  deceitfully.  They  are  ready  to  adopt,  though 
with  much  greater  cordiality  than  he  did,  the  words 
of  Balaam,  to  Balak,  the  kingof  Moab,  who  request- 
ed him  to  curse  Israel  for  him,  and  to  prophesy 
ismooth  things  :  "  Lo  !  I  am  come  unto  thee  :  Have 
I  any  power,  at  all  to  say  any  thing  ?  The  word  that 
Godfiutteth  in  my  mouthy  that  nvill  I sfieak ^ 

2.  In  the  word  of  God,  no  encouragement 
or  promise  of  good  to  the  wicked,  while  impenitentf 
or  unrenewed,  can  be  found.  Throughput  the  scrip- 
tures, a  line  is  drawn,  and  there  ai^  but  two  classes 
of  characters,  the  righteous  and  the  wicked.  And  the- 
divine  command,  to  his  prophets  and  ministers,  is^ 
''*  Saij  ye  to  the  righteous^  that  it  shall  be  ivell  tvith 
Mni'j"  but,  "  Woe  unto  the  wicked"  It  shall  be  ill 
with  him,  for  the  reward  of  his  hands  shall  be  given 
him.'*  From  Genesis  to  Revelation  we  find  nothing 
but  woe  for  the  wicked.  We  find,  that  the  end,  th« 
last,  the  final  state  of  those,  who  die  impenitent,  shall 
be  a  state  of  destruction—"  indignation  and  wrath, 
tribulation  and  anguish"  being  heaped  upon  them. 

Enoch,  the  seventh  from  Adam,  prophesied  res* 
pecting  the  final  judgment  of  the  wicked  :  "  Behold, 
the  Lord  cometh,  with  ten  thousand  of  his  saints,  to 
execute  judgment  upon  all ;  and  to  convince  all,  that 
are  ungodly  among  them,  of  all  their  ungodly  deeds, 
which  they  have  ungodly  committed  ;  and  of  all  their 
hard  speeches  which  ungodly  sinners  have  spoken 
affair. St  him." 

Noah,  in  the  old  vforld,  and  Lot,  in  Sodom,  v/ere 
preachers  of  righteousness.  They  warned  the  peo- 
ple around  them  of  the  divine  vengeance  against  sin^ 
Thfir  deliverance,  and  the  f/c'.9/?';^c//o;z  of  the  wicked 
around  them,  arc  represented  by  the  apostle,  2  Pet. 
ii.  as  a  proper  example  to  be  held  up  in  every  age, 
to  warn  sinners  of  tlicir  li:vbility  to  sufier  the  veu- 
i  cance  of  etermd  fire. 


SERMON    I.  ly 

Moses  represents  the  Most  High  as  saying  ;  If  I 
whet  my  my  glittering  sword,  and  my  hand  take 
hold  on  judgment,  I  will  render  vengeance  to  mine 
enemies,  and  will  reward  them  that  hate  me." 

The  Psalmist  pronoimccs  the  righteous  to  be  truly 
blessed,  but  adds  :  "  The  ungodly  are  not  so,  but  are 
like  the  chaff"  which  the  wind  dri\  eth  away.  The  un- 
godly shall  not  stand  in  the  judgment.  The  way  of 
the  ungodly  shall  perish.  The  wicked  shall  be  tum- 
ped into  hell,  and  all  the  nations  that  forget  God.  The 
Lord  trieth  the  righteous,  but  the  wicked,  and  him 
thatlovethTiolence,  his  soul  hateth.  Upon  the  wicked 
he  shall  rain  snares,  fire,  and  brimstone,  and  an  hor- 
rible tempest.     This  shall  be   the  portion   of  their 


cup." 


And,  speaking  of  the  outward  prosperity  which 
the  wicked  often  have  in  this  life,  he  says  :  ''  When 
I  thought  to  know  this,  it  wsui  too /lainfiU  for  me,  un- 
til I  went  into  the  sanctuary  of  God,  then  under- 
stood I  their  end.  Surely  thou  didst  set  them  in 
slippery  places  ;  thou  didst  cast  them  down  into  de- 
struction. How  are  they  brought  into  desolation,  as 
in  a  moment  ?  They  are  utterly  consumed  with 
thy  terrors.  As  a  dream  v/hen  one  awaketh,  so,  O 
Lord,  when  thou  awakest,  thou  shalt  despise  their 
image." 

The  testimony  of  the  wise  Man  is  :  "  Though  a 
sinner  do  evil  a  hundred  times,  and  his  days  be 
prolonged  ;  yet  surely  I  know,  that  it  shall  be  well 
with  them  that  fear  God  :  But  it  shall  not  be  ^^cjl 
with  the  wicked."  The  idea  is,  that,  however  pros- 
perous the  wicked  may  be  in  this  life,  yet,  that  it 
shall  not  hejinally  well  with  them.  Their  existence, 
taken  together,  shall  be  a  curse  to  them.  "  It  Iiad 
been  good  for  them  never  to  have  been  born.^^ 

Would  the  titne  permit,  and  were  it  necessary,  I 
might  adduce  numerous  passages  also  from  Isaiah, 
Jeremiah,  and  all  the  prophets,  in  which  they  assert, 
tliat  God  will  judge  the ,  wicked,  and   retribute  to 

B  2 


18  s  p:  R  M  O  N   I. 

them  according  to  their   deserts,  v/hich  v/ill  be  in- 
finite evil. 

In  the  New  Testament  we  find,  that  Christ,  the 
great  head  and  teacher  of  the  church,  dwelt  parti- 
cularly and  pointedly  on  this  subject.  He  frequently 
brought  into  view  and  asserted  the  depravity,  the  de- 
pendence, and  the  consequent  danger  of  sinners,  and 
that  "  the  Avrath  of  God  abideth  on  them."  The 
following  are  some  of  his  words  :  "  Except  a  man  be 
born  again,  he  cannot  enter  into  the  kingdom  of  God. 
No  man  can  come  unto  me  except  the  Father,  who 
sent  me,  draw  him..  Ye  will  not  come  unto  me,  that 
ye  might  have  life.  Except  ye  repent,  ye  shall  like- 
wise perish.  Wide  is  the  gate,  and  broad  is  the  v/ar, 
that  leadeth  to  destruction,  and  many  there  be  that 
go  in  thereat.  Woe  unto  you,  scribes  and  pharisees, 
hypocrites,  for  ye  devour  widows'  houses,  and,  for  a 
pretence,  make  long  prayers.  Ye  serpents,  ye  gene- 
ration of  vipers,  how  can  ye  escape  the  damnation  of 
hell  ?  The  hour  is  coming  in  which  all  that  are  in 
their  graves  shall  hear  his  voice,  and  come  forth, 
they  that  have  done  good  unto  the  resurrection  of 
life,  and  they  that  have  done  evil  unto  the  resurrec- 
tion of  damnation."  His  express  direction  to  his 
apostles,  vrhen  he  commissioned  them,  was,  "  Preach 
the  gospel  to  every  creature.  He  that  believeth  and 
is  baptized  shall  be  saved  ;  but  he  that  belie-veth  not 
shall  be  dainned.'^* 

Speaking  of  the  nature  and  duration  of  the  pun- 
ishment of  the  wickbd,  he  says,  "  When  the  Son  of 
man  shall  eorne  in  his  glory,  and  all  the  holy  angels 
v/ith  him,  then  shall  he  sit  vipon  the  throne  of  his 
glory  ;  and  before  him  shall  be  gathered  all  nations  ; 
and  he  shall  separate  them  one  from  another,  as  a 
shepherd  divideth  his  sheep  from  the  goats  ;  and  he 
shall  set  the  sheep  on  his  right  hand,  but  the  goats  on 
the  left.  Then  shall  the  king  say  to  them  on  his 
right  hand  ;  Come,  ye  blessed  of  my  Father,  inherit 
the  kingdom  prepared  for  yovi  from  the  foundjitiva 


S  E  R  M  O  N    I.  I-* 

of  the  world.  Then  shall  he  say  also  to  them  on  the 
left  hand  :  Depart,  ye  cursed,  mto  everiastiiig  fire, 
prepared  for  the  devil  and  his  angels."  He  adds, 
"  And  these  shall  go  away  into  everlasting  fiunhh- 
ment ;  but  the  righteous  into  life  eternal." 

The  apostles  also  followed  the  example,  and  obey- 
ed the  command  of  their  Lord,  in  preaching  terror 
to  the  wicked,  and  in  threatening  the  most  awful  and 
endless  destruction  to  the  finally  impenitent.  We 
find  St.  Paul,  in  the  second  chapter  of  his  epistle  to  the 
Romans,  thus  addressing  sinners  :  "  Despisest  thou 
the  riches  of  his  goodness  and  forbearance  and  long 
suifering,  not  knov.ing,  that  the  goodness  of  God 
leadeth  thee  to  repentance  1  But,  after  thy  hardness 
and  impenitent  heart,  treasurest  up  unto  thyself 
wrath  against  the  day  of  wrath,  and  revelation  of  the 
righteous  judgment  of  God,  who  will  render  to  every 
man  according  to  his  deeds  ;  to  them  who,  by  pa- 
tient continuance  in  well  doing,  seekfor  glory  and  hon- 
our and  immortalitv,  eternal  life  :  But  unto  them  that 
are  contentious,  and  do  not  obey  the  truth,  but  obey 
unrighteousness,  indignation  and  wrath,  tribulation 
and  anguish,  upon  every  soul  that  doeth  evil,  in  the 
day  when  God  shall  judge  the  secrets  of  men,  by 
Jesus  Christ,  according  to  my  gospel." 

In  another  place,  speaking  of  that  day,  he  thus  re- 
presents it :  "  When  the  Lord  Jesus  shall  be  revealed 
from  heaven  with  his  mighty  angels,  in  flaming  fire, 
taking  vengeance  on  them  that  know  not  God,  and 
obey  not  the  gospel  of  our  Lord  Jesus  Christ  ;  who 
shall  be  punished  with  everlasting  destruction  from 
the  presence  of  the  Lord,  and  the  glory  of  his  pow- 
er." 

I  might  proceed  to  consider  the  testimony  of  the 
other  apostles,  and  the  book  of  the  Revelation,  the 
chief  design  of  which  is,  to  describe  the  future  pros- 
perity and  salvation  of  the  righteous  ;  and  the  av/ful 
destruction  of  the  v/icked.  But,  I  trust,  you  are  sen- 
sible, that;  were  no  more  than  a  huiidreth  part  of  the 


20  S  E  R  M  O  N    I. 

passages,  in  scripture,  of  this  iip.port,  to  be  adduced, 
the  day  would  scarcely  suffice  to  repeat  them.  But  if 
the  whole  tenor  of  scripture,  and  even  of  the  preaching 
of  Christ,  thus  carry  terror  to  the  wicked,  and  threat- 
en an  awful  destruction  to  the  finally  impenitent, 
then  the  point  proposed  is  established,  viz.  That  the 
true  prophets,  or  ministers  of  God,  they  who  make 
the  word  of  God  their  standard^  can  never  prophesy 
any  good  to  the  impenitent  wicked,  but  must  always 
prophesy  exnl. 

I  proceed  to  observe, 

II.  That  sinners,  like  wicked  Ahab,  generally  dis- 
like, and  harbour  a  persecuting  spirit  towards,  those 
who  faithfully  reprove  them,  and  warn  them  of  their 
sin  and  danger. 

This  will  sufficiently  appear,  if  we  consider,  a  lit- 
tle, the  nature  of  depravity  in  mankind,  and  advert 
to  a  few  scripture  texts  and  examples.  It  is  evident, 
from  scripture  and  experience,  that  it  is  the  nature 
of  a  depraved  heart,  to  choose  darkness  rather  than 
light.  Those,  who  "  do  evil,  hate  the  light.  They 
will  not  come  to  it,  lest  their  deeds  should  be  reprov- 
ed." They  even  say  to  the  proph&ts  :  "  Prophesy 
smooth  things  unto  us  ;  yea,  prophesy  deceits''  And 
if  any  one  refuses  to  do  this,  and  drags  them  to  the 
light,  pouring  painful  conviction  upon  their  con- 
sciences, he  fixes  them  his  enemies,  They  hat® 
him  because  "  he  prophesies  evil."  Christ  declares, 
that  this  was  the  ground  of  the  opposition  he  receiv- 
ed from  the  world  :  "  Me  the  world  hateth,  because  I 
testify  of  it,  that  its  works  are  evii."  This  was  a  tes- 
timony, which  implied  their  danger,  as  exposed  to 
the  wrath  of  God. 

His  disciples  he  also  forewarns,  that  they  must  re- 
ceive the  same  treatmem,  and  from  the  same  cause. 
"  Ye  shall  be  hated  of  all  men,  for  my  name's  sake." 
The  reason  was,  that  his  disciples  would  speak  the 
same  truths,  >Yhlch  he  spake,  and  bear  the  same  tes- 


Sermon 

timony  against  wickedness,  which   he   Dore|^pr6phe-    "  ^  '^ ' 
sying  evil  to  the  wicked.    He  adds  ;  "  The  disciple  is  ^^^^  . 
not  above  his  master,  nor  the  servant  above  his  Lord.^H  Lh 
If  they  have  called  the  master  of  the  house,  Beelzebub," 
how  much  more  them  of  his  household.'* 

The  point  may  be  corroborated,  by  attending  to  a 
few  instances,  in  which  faithful  prophets  and  teach- 
ers have  been  hated  and  persecuted,  by  those  whom 
they  have  reproved,  and  warned  of  their  danger. 

Elijah  was  a  prophet  of  God,  and  faithful  to  de- 
clare the  divine  counsel,  and  to  admonish  degener- 
ate Israel  of  their  sin  and  danger.  Therefore  he 
was  hated  and  persecuted,  and  particularly  by  wick- 
ed Ahab,  who  considered  him  as  his  enemy,  called 
him  atroubler  in  Israel,  and  sought  his  life.  ''  When 
Ahab  saw  Elijah,  he  said  unto  him  ;  Art  thou  he, 
that  troubleth  Israel  ?  And  Ahab  said  to  Elijah,  hast 
thou  found  me,  O  mine  enemy  V*  1  Kings  xviii.  17. 
andxxi.  20.  - 

Thus  Ahab  also  hated  Micaiah^  as  he  acknowledged 
in  the  text,  "  because  he  never  prophesied  good  to 
him,  but  always  evil."  He  therefore  persecuted 
him,  and  cast  him  into  prison. 

In  Jeremiah  we  have  also  an  eminent  instance  of 
a  faithful  and  true  prophet  being  hated  and  perse» 
cutedby  the  wicked,  because  he  prophesied  evil  con- 
cerning them.  Jer.  xviii.  18.  '' Then  they  said  ; 
Come,  and  let  us  devise  devices  against  Jeremiah. 
Let  us  smite  him  with  the  tongue,  and  let  us  not 
give  heed  to  any  of  his  words.'*  Also  xxvi.  11."  Then 
spake  the  priests  and  the  prophets,  i.  e.  false  pro- 
phets, unto  the  princes,  and  unto  the  people,  say- 
ing ;  This  man  is  worthy  to  die,  for  ho  hath  prophe- 
sied against  this  city,  as  ye  have  heard  with  your 
ears."  Thus,  in  various  ways,  did  they  plot  against 
the  prophet,  and  persecute  him,  and  cast  him  into 
prison.  They  accused  him  also  of  perverting  the  di- 
vine counsel,  and  of  prophesying  fals«ly,  merely  be-* 
c«iuse  he  prophesied  evil. 


-2€  S  E  R  M  O  N    I. 

We  have,  in  the  New  Testament,  still  more  stri- 
king examples  of  this,  in  the  treatment,  which  Christ 
find  his  apostles  received  from  the  wicked,  whom 
they  warned  and  reproved.  Christ  was  an  eminent 
reprover  of  wickedness  of  every  kind,  in  all  ranks 
of  people,  as  we  have  shewn.  He  was  more  frequent, 
plain,  and  full,  than  any  other,  in  dwelling  upon  the 
sin  of  those,  who  reject  him  and  his  words,  and  the 
wrath  that  awaits  them.  Accordingly,  he  was  more 
opposed,  hated,  and  persecuted  than  any  other.  The 
chief  priests  and  pharisees,  and  even  the  multitude, 
often  kindled  into  wrath,  under  his  preaching.  They 
sought  to  lay  violent  hands  upon  him,  because  he  re- 
presented them  as  under  the  wrath  of  God,  and  de- 
pendent for  deliverance,  upon  the  divine,  sovereign 
mercy.  Nor  did  they  give  over,  till  they  had  obtained 
their  desire,  and  shed  his  blood  upon  the  cross. 

The  apostles,  also,  experienced  the  same  opposi- 
tion, and  from  the  same  cause.  They  boldly  ac- 
cused the  Jews  of  being  the  murderers  of  the  Son 
of  God.  They  testiiied,  "  both  to  the  Jews  and 
Greeks,  repentance,"  i.  e.  the  necessity  of  repent- 
ance, "  towards  God,  and  faith  towards  our  Lord  Jesus 
Christ.*'  Therefore  they  were  reviled,  hated,  and 
persecuted. 

Thus  it  has  ever  been,  to  the  present  time.  In- 
corrigible transgressors  have  always  manifested,  in  a 
higher  or  lower  degree,  that,  like  Ahab,  and  like  de- 
generate Israel  of  old,  "  They  hate  him  that  rebuketh 
in  the  gate,  and  abhor  him  that  speaketh   uprightly." 

May  I  not  appeal  to  your  experience,  my  hearers, 
that  those  v/ho  prophesy  smooth  things  to  the  v.'ick- 
ed,  and  endeavour  to  lull  their  fears,  and  widen  the 
way  of  life,  are  caressed  by  them,  arid  considered 
liberal  and  benevolent  ?  Are  not  those,  on  the  other 
hand,  who  declare  the  Ayhole  counsel  of  God,  and 
prophesy  nothing  but  etii  to  the  wicked,  at  least, 
neglected,  as  illiberal^  arid  made  the  subjects  of  a 
kind  of  malicious  ridicule  and  contempt  ? 


S  E  R  M  O  N   1.  23 

Having,  as  I  tnist,  sufficiently  illustrated  the  points 
proposed,  I  shall  close  with  a  few  practical  infer- 
ences. 

1 .  From  what  has  been  said,  we  may  infer,  that 
the  wicked  will  be  far  more  likely  to  be  pleased  with 
those,  who  teach  error,  than  with  those  who  teach 
the  truth.  We  have  seen  that  those  who  preach  the 
truth,  and  "  declare  the  whole  counsel  of  God,"  ma- 
king the  scriptures  their  standard,  can  prophesy  no 
good  to  the  wicked  ;  but  must  ahv ays  prophesy  evil. 
As  the  wicked  hate  those,  who  reprove  and  warn 
them  of  danger,  and  wish  rather  for  smooth  things  ; 
the  inference  is  plain,  that  sinners  will,  in  general,  be 
far  better  pleased  with  fiise  prophets,  tiian  with  true 
and  faithful  ones.  The  latter  will  always  be  denoun- 
cing woe  against  the  impenitent.  "  Except  ye  re- 
pent, ye  shail/2em/?."  "  Except  a  man  be  born  again, 
he  cannot  see  the  kincrdom  of  God.'* 

But  false  teachers  are  not  thus  confined.  They 
can  assure  sinners,  that  there  is  no  need  of  regenera- 
tion ;  or  that  it  is  a  mere  imagination  ;  that,  if  men 
are  but  morally  honest,  all  will  be  well  :  yea,  they 
can  declare,  that  "  there  is  peace  for  the  wicked  ;" 
that  they  shall  "  not  surely  die  ;"  and  that  it  shall 
be  finally  and  equally  well  with  both  the  righteous 
and  the  wicked. 

This  is  one  reason,  that  error  Is  so  prevalent  in  the 
world.  The  truths  exhibited  in  the  scriptures  are, 
every  way,  calculated  to  mortify  pride,  and  to  alarm 
the  fears  of  the  Vk  icked.  Revealed  truth  is  a  light, 
which  gives  sinners  puin,  in  their  present  state.  They 
therefore  falsely  consider  it  as  not  salutary,  and 
shrink  from  it.  The  propagators  of  error  have  thi^s 
all  the  natui'ul  propensities  of  mankind  in  their  fa- 
vor. 

We  infer  also,  that  those  who  support  the  truth,  at 
the  present  day,  and  declare  the  real  state  of  sinners 
—their  depravity  and  impotency — their  dependence 
on  sovereign  grace— and  the  judgment  which  awaits 


'24  SERMON    I. 

them— must  expect  to  raise  opposition  in  the  hearts 
of  many.  The  divine  Saviour  met  with  opposition. 
Wicked  men  hated  the  lig-ht  which  he  held  up.  But 
surely  the  nature  of  divine  truth  is  the  same  now  as 
it  was  then.  The  nature  of  the  carnal  heart  is  also 
the  same.  Why  then  should  "  the  disciple  expect  to 
be  above  his  master,  or  the  servant  above  his  Lord  ?" 

Again.  The  subject  suggests  a  clue  by  which  to 
discover  and  detect  false  teachers.  If,  as  we  have 
seen,  the  whole  tenor  of  scripture  is,  "  TVoe  to  the 
rjicked/'  and  if  this  was  a  great  part  of  the  preaching 
of  the  prophets,  of  Christ  and  his  apostles  ;  then 
surely  those  who  cry  peace,  peace,  however  they 
may  pretend  to  draw  it  from  the  scriptures,  are, 
nevertheless,  false  teachers.  They  are  l^uiiding  up 
the  cause  of  Satan,  who,  from  the  beginning,  has  en- 
deavoured to  lull  sinners  into  security,  saying,  ye 
shall  not  surely  die." 

Again.  We  infer,  that  it  is  no  proof  of  benevo- 
lence for  persons  to  cry /2fcce  to  the  wicked  ;  though 
Eom.e  seem  to  have  imagined  that  it  is.  The  advo- 
cates for  universal  salvation,  therefore,  have  no  rea- 
son to  boast  of  superior  benevolence.  If  they  have, 
Satan,  the  great  adversary  of  souls,  may  also  boast, 
for  he  has  preached  tlie  same  doctrine,  longer  than 
they. 

Nor,  on  the  other  hand,  decs  it  indicate  want  of 
benevolence,  to  preach  terror  to  the  wicked,  and  de- 
nounce endless  destruction  to  those  who  reject  Christ 
and  his  word.'  Christ,  who  had  greater  benevolence 
than  ever  man  had,  did  this,  and  so  did  his  apostles. 
Their  followers  can,  of  course,  in  no  way,  more  evi- 
dently manifest  their  faithfulness  to  God,  and  bene- 
volence to  men,  than  in  doing  the   same. 

It  is  calculated,  and  is  used  as  an  instrument,  in 
the  hand  of  God,  to  make  sinners  feel  a  sense  of  their 
danger,  and  to  bring  them  to  repentance,  that  they 
may  escape  the  wrath  to  come. 


S  E  R  M  O  N    I.  2.> 

Finally,  our  subject  brings  into  view  llic  danj^cr- 
^U3  state  of  the  impenitent.  Are  not  many  of*  vou<( 
my  hearers,  of  this  number  ?  Have  you  not,  all  your 
life,  rejected  Christ  and  his  words  ?  If  so,  no  good 
can  be  prophesied  to  you,  but  only  evil.  "  There  is 
uo  peace,  saith  (iod,  toth«  -wicked."  Whatever  pcac?^ 
you  may  imagine  you  have  in  the  world,  yet  it  wiil 
not  endure.  It  will  soon  be  turned  into  sorrov/,  and 
there  will  be  nothing  to  support  ycu. 

Withiout  being  born  again  you  can  never  sce- 
ne ver  enjoy  the  kingdom  of  God.  This  is  tlie  work 
of  God's  Holy  Spirit — a  work  forv»hich  you  have  no 
desire — no  heart  to  ask.  You  arc  therefore  depend- 
ent on  the  real  mercy  of  God.  May  it  be  extended 
unto  you,  for  his  glorious  name's  sake  !     Amcis. 


€ 


SERMON    II. 


ON    HARDNESS    OF    HEAjElT. 


HEBREWS  III.  8. 

Harden  not  your  hearts. 


B 


'  Y  the  heart,  in  this  place,  and  as  most  generally 
used  in  scripture^  we  may  understand  the  will  and 
affections. 

With  respect  to  hardness  of  heart  it  may  be  ob- 
served, that  the  scriptures  represent  it  as  the  cause 
of  all  that  active  opposition  to  the  law  of  God,  and  the 
gospel  of  his  grace,  which  takes  place  in  the  world  ; 
as  the  source  of  all  the  wickedness  which  is  perpe- 
trated by  mankind  ;  and  as  that  which,  if  persisted  in 
by  sinners,  v/ill  issue  in  their  final  destruction. 

"  Evil  thoughts,  adulteries,  fornications,  murders, 
thefts,  covetousness,  wickedness,  deceit,  lascivious- 
ness,  an  evil  eye,  blasphemy,  pride,  foolishness,  all 
these  evil  things,  come  from  within,  out  of  the  hearts 
of  men  ;"  even  from  the  hardness  of  tlieir  hearts  ; — 
their  evil  hearts  of  unbelief.  For  all  natural  men 
are  alienated  from  the  life  of  God,  and  have  their 
understandings  darkened  ;  so  v/e  are  assured  by  the 
apostle,  that  this  is  because  of  the  hardness  of  their 
hearts. 


-23  S'En  M  o  N  ri. 

In  piirsiiin.^  this   subject,   it   is  proposed, 

I.  To  coiiskler,  biiefly,  what  we  are  to  Uiic^ciV 
T>ti.iK[  by  hardness  of  heart. 

II.  Point  out  some  of  those  thlnes  which  have 
a  special  tendency  to  harden  the  heart,  and  render* 
it  uiibelic\incr. 

III.  Consider  the  dangepotis  consequences  o$ 
persisting  in  hardening  the  heart. 

I.  With  respect  to  hardness  of  heart,  we  may 
©bserve,  that  the  expression  is  figurative.  Indeed^ 
most  of  the  expressions,  which  are  used  in  scripture^ 
in  treating  on  spiritual  and  m-oral  subjects,  have  an 
allusion  to  sensible  objects.  Nor  is  there  any  disad- 
vantage arising  from  this,  but  rather  a  benefit. 

In  the  present  case,  the  phrase,  hardness  of  heart, 
is  used  with  great  pix)priety,  and  is  very  expressive. 
As  any  natural  object  is  said  to  be  hard,  where  it  is 
unyielding,  and  difficult  to  be  impressed,  by  othei? 
objects  :  So  when  the  hearts  of  men  are  stubborn, 
unyielding  to  the  commands,  motives,  and  endear- 
ing invitations  of  the  gospel,  when  they  are  unaffect-' 
cd  with  the  divine  perfections,  and  insensible  to  th« 
beauty  of  the  moral  character  of  God,  hardness,  is 
predicated  of  them.  They  are  said  to  have  hard,  or 
calious  hearts.  Ilardncsa  of  heart  ihertfore  consista 
in  a  iiufddityj  2ivJ'celin^ncss^  or  insendbility  to  morali 
kcauty. 

A  hard  heart  is  sofai'from  behig  pleased  Milh  the- 
divine  character,  and  e;^iercising  conespondcnt  feel- 
ings, thr.t  it  is  displeased  Avith  it,  and  has  its  afTection^. 
upon  objects  of  u  directly  contrary  nature.  The 
language  of  such  a  heart  is,  that  there  is  no  beauty, 
or  excellency  in  God  ;  that  his  character  is  unamia- 
ble,  and  he  unv/orthy  to  be  loved. 

Hardness  of  heart  necessarily  implies  Imlinntcnce^ 
A  hard  heart  is  directly  oppoL;ite  tc.>   that   humble^ 


SERMON    II.  29 

penitent,  atid  contrite  heart  which  the  Most  High 
will  not  despise.  If  our  hearts  be  unmoved  and  un- 
affected by  the  divine  character  ;  if  the  law  of  God 
do  not  appear  excellent,  holy,  just,  and  good,  when 
viewed  in  all  its  threatenings  and  penalties,  we  shall 
consequently  be  unaffected  with  the  evil  and  vile 
nature  of  sin,  and  be  destitute  of  that  contrition  and 
godly   sorrow,  which  are  the  essence  of  repentance. 

Again, 

Hardness  of  heart    implies  imheliefoi  heirt :  yea 
it  is  the  essence  of  unbelief.    As  '^  it  is  with  the  heart 
that  man  believeth,"  so  the   heart  of  every  adult,  un- 
der the  gospel,  is  in  the  exercise  either  of  a  true  faith, 
or  of  a  criminal  unbelief.     To  exercise   hardness,  or 
opposition  of  heart  to  the   law  of  God  and  the  gos- 
pel of  his  grace,  is  the  essence  of  unbelief.     But  to 
exercise  a  right  disposition,  a  right  feeling,  or  affec- 
tion towards   God,  is  the  essence  of  true  faith.    This 
appears  from  the    context.     The  apostle,  having  in- 
troduced the  example  of  the  Israelites  of  old,  who 
perished   through  the   hardness  of  their  hearts,  ap- 
plies it  to  his  hearers.     "  Take  heed,  brethren,  lest 
there  be  in  any  of  you  an  evil  heart  of  unbelief."  Now 
it  is  evident  from  the    connection,  that  what  in   the 
text,  is  called  hardness  of  heart,  is  here  called  unbe- 
lie£     "  An    evil  heart  of  unbelief."     A  hard  heart, 
therefore,  is  an  unbelieving  heart.     It  is  the  oppo- 
site of  that  good  and  honest  heart,  which  Christ,  ia 
a  parable,  compared  to  good  soil,  well  cultivated,  and 
prepared  to  receive  and  nourish  good  seed.     That  is, 
a  heart  pleased  with  holiness  ;  being  cultivated  and 
prepared  by  the  spirit  of  God,  to  receive  and  enter- 
tain the  word,  with  right  affections,  dispositions,  and 
resolutions  ;   so  that  it  may  bring  forth   fruit,  to  the 
praise  and  glory  of  God.     Hence   the  exhortation, 
"  If  ye  will  hear  his  voice,  harden  not  your  hearts." 
Plainly  implying,  that  hardness  of  heart  is  the  only 
thing  which  prevents  sinners  from  accepting  salva- 
t4on  ;  and  that  while  thev  exercise  it,  they  v/iil  con- 

C  3 


30  S  E  R  M  O  N    II. 

tiniie  unmoved  and  unaffected  with  the  gospel.  Andr 
here  it  may  be  observed,  that  though  impenitent  sin- 
ners have  no  right  affection  towards  God,  yet  that 
the  strength,  or  degree  of  their  opposition  is  capable 
of  being  increased  ;  and  they  be  given  up  of  God 
to  still  greater  degrees  of  hardness  and  insensibility  ; 
by  which  their  criminality  and  danger  will  be  great- 
ly increased. 

II.  It  was  pi-oposed  to  mention  some  of  those 
things,  which  have  a  special  tendency  to  harden  the 
heart,  or  render  it  unfeeling,  and  insensible  to.  things- 
of  a  moral   nature: 

1.  The  practice  of  sin  in  general  may  be  men- 
tioned. The  longer  any  continue  in  the  exercise  of 
impenitence,  and  practice  of  iniquity,  of  any  kind, 
the  more  hardened,  callous,  and  unfeeling  will  they 
become.  This  is  evident  from  rca«072,  scri/tturey  anJd 
exficrience.. 

It  Is  evident  from  reason.  We  know  the  force  of 
habit  ;  and  it  is  rational  to  suppose,  the  very  practice 
of  sin,  continuing  to  set  at  nought  the  counsel  of  God, 
and  despise  his  reproof,  should  render  the  heart  more 
and  more  callous,  and  less  susceptible  of  serious  im- 
pressions. 

It  is  evitlent  from  scriptitre.  The  apostle,  in  the 
context,  exhorts,  "Take  heed,  brethren,  lest  there 
be  in  any  of  you  an  evil  heart  of  unbelief,  in  depart- 
ing from  the  lining  God.'*  Or,  as  it  is  expressed  in 
the  next  verse,  "  Lest  any  of  you  be  hardened, 
through  the  deccitfulness  of  sin  ;"  implying  that  so 
long  as  any,  through  the  deccitfulness  and  allurements 
of  temptation,  contmue  under  the  dominion  of  sin,  • 
their  hardness  will  increase.  Yea,  it  is  represented- 
by  the  apostle  Paul,  that  those  who  give  themselves, 
to  an  unrestrained  practice  of  iniquity,  may  become 
hardened  to  such  a  degree,  as  to  be  nvithout  natural, 
affcctioyi.  An  awful  degree  of  darkness,  indeed.. 
Thon^^L  ncjural  aJJfiQtion   is   a  very  different   thing- 


SERMON    ir.  31 

{\-bm /loly  mo7-al affection,  and  may  be  possessed  with- 
out it  ;  yet  when  any  have  proceeded  so  far,  in  an 
unrestrained  practice  of  iniquity,  as  to  root  out  natu- 
ral affection,  it  must  then  be  evident,  that  they  are 
wholly  destitute  of  holy  affection,  and  have  become 
hardened  by  the  practice  of  sin,  to  such  a  degree  as^ 
is  almost  beyond  hope. 

It  is  found  also  by  experience,  tliat  an  unrestrain- 
ed course  of  iniquity,  has  a  tendency  to  increase  and' 
establish  hardness  of  heart.  How  often  are  persons 
led  on  by  decrees,  to  do  those  things  without  emo- 
tion, of  which,  once,  had  they  been  proposed  to  them^ 
they  would  liave  said  with  Hazael,  "  Is  thy  servant  a 
dog,  that  he  should  do  this  great  thing  ?'*  This, 
proves  that  every  moment  that  sinners  continue  in 
sin,  it  becomes  more  familiar  to  them  ;  and  if  left  to 
themselves,  they  will  grow  more  and  more  harden- 
ed and  fearless  in  the  practice  of  it.. 

But  it  may  be  proper  to  mention  some  particular 
sins,  which  have  a  special  tendency  to  harden  the; 
heart. 

One  is  a  misimprovement,  or  abuse  of  special- 
mercies,  granted  in  the  course  of  providence. 

The  sin  of  ingratitude,  or  abuse  of  great  mercies, 
is  not  only  a  proof  of  hardness  of  heart,  but  does,  in* 
the  very  exercise  of  itj  tend  especially  still  more 
to  harden  the  heart.  As  the  lying  tongue  hateth  him 
who  is  afflicted  by  it,  so  does  the  exercise  of  ingrati- 
tude tend  to  increase  the  hardness  and  enmity  o£ 
heart  towards  its  benefactor.  This  is  evident  from 
Kom.  ii.  4 — It  is  there  represented,  that  the  mercy 
and  goodness  of  God,  have  a  tendency,  when  rightly 
improved,  to  lead  to  repentance  ;.  and  given  for 
that  purpose.  But  when  misimproved  it  has  a  con- 
trary eff'ect.  "  Or  despisest  thou,"  says,  the  apostle, 
**  the  riches  of  his  goodness  and  forbearance,  and 
long-suffering,  not  knowing  that  the  goodness  of  God 
leadeth  thee  to  repentance.  But  after"  or  accord- 
ing tO;  "  thy  hardness  wid  impenitent  heart,  treasur* 


32  S  E  R  M  O  N    II. 

est  up  unto  thyself  wrath  against  the  clay  of  wrath, 
and  the  revelation  of  the  righteous  judgment  of 
God."  Plainly  implying,  that  to  abuse  peculiar  mer- 
cies, or  despise  the  goodness  of  God,  Avill  peculiar- 
ly increase  hardness  of  heart  ;  and  also,  in  propor- 
tion as  the  heart  is  hardened,  the  future  condemna- 
tion will  be  aggravated. 

Another  thing,  which  has  a  special  tendency  to 
harden  the  heart,  is  disregarding  the  judgments  of 
God. 

The  divine  judgments,  which  from  time  to  time 
are  sent  upon  a  wicked  world,  ought  to  be  noticed  by 
sinners  ;  and  cause  them  to  stand  in  awe,  and  to  for- 
sake the  evil  of  their  ways.  But  if  they  have  not  this 
effect,  they  will  have  a  contrary  one.  Thus  it  was 
with  Pharaoh,  of  whom  it  is  said,  God  hardened  his 
heart.  He  did  not  harden  it,  however,  by  infusing 
any  thing  into  his  heart,  which  was  not  there  before  ; 
but  by  taking  off  restraints,  and  leaving  him  to  fol- 
low his  selfish,  sinful  propensities.  In  the  prosecu- 
tion of  these,  he  despised  the  goodness  of  God,  and 
disregarded  his  threatenings.  In  this  way  the  hard- 
ness of  his  heart  increased  ;  the  measure  of  his  ini- 
quities became  full,  and  he  was  destroyed.  In  his 
conduct  he  exemplified  the  inspired  saying  of  the 
wise  man  ;  "  Because  sentence  against  an  evil  work 
is  not  executed  speedily,  therefore  the  heart  of  the 
sons  of  men  is  fully  set  in  them,"  that  is/uliy  harden- 
ed, "  to  do  evil."     Again, 

An  abuse  of  the  special  privileges  of  the  gospel 
and  means  of  grace,  has  a  peculiar  tendency  to  har- 
den the  heart.  It  is  rational  to  suppose,  and  evident 
from  experience,  that  those  who  are  favored  with 
great  light  and  peculiar  privileges,  havin:^  the  gos- 
pel in  their  hands,  and  enjoying  a  plenitude  of  the 
means  of  grace,  and  yet  neglect  and  nnisimprove 
them,  do  thereby  become  peculiarly  hardened.  This 
was  the  case  with  the  Israelites  who  fell  in  the  wil- 
derness.    The  neglect   and  abuse  of  the  means  of 


S  E  R  M  O  N    II.  S3 


s;race  they  enjoyed  hardened  their  hearts,  and  they 
were  destroyed.  This  v,' as  the  case  with  Chorazin, 
Bethsaida,  and  Jerusalem.  This  has  been  the  case 
with  multitudes  since,  and  may  be  tlie  case  with  res- 
pect to  multitudes  at  the  present  day.  If  they  have 
the  word  of  God  in  their  hands  ;  if  they  have  sab- 
bath and  sanctuary  privileges,  and  opportunities  for 
pravcr  and  public  worship,  and  neglect  them  ;  or 
attend  upon  them  in  a  wrong  manner  ;  and  especial- 
ly, if  they  have  peculiar  convictions  of  conscience, 
and  resist  them  ;  ^'  R.ejecting  the  counsel  of  God 
against  themselves  ;"  *'  The  last  state  of  such  per- 
sons will  be  worse  than  the  first."  Indeed,  the  re* 
mark  which  was  made  upon  the  practice  of  sin,  in 
general,  may  be  made  upon  every  particular  sin,  and 
abuse  of  the  means  of  grace,  viz.  that  the  practice 
of  them  hardens  the  heart. 

Sinners,  in  early  life,  are  under  restraints  from  the 
pious  advice  and  religious  education  they  receive  ; 
and  in  general  would  startle  at  the  thought  of  des- 
pising, or  wholly  rejecting  the  means  of  grace.  But 
if  by  degrees  they  come  to  slight  the  word  of  God, 
profane  his  sabbaths,  blaspheme  his  name,  and 
*'  make  a  mock  of  sin,"  their  hearts  become  hard  and 
they  can,  with  great  ease,  "  cast  off  fear  and  restrain 
prayer.'* 

This  leads  to  observe,  once  m^ore,  that  associating 
M'ith  the  irreligious  and  profane,  has  a  special  ten- 
dency to  hardeft  the  heart.  As  the  habits  and  ex- 
ternal impressions,  which  arc  received  by  a  religious 
education,  nut  a  great  restraint  even  upon  the  ^vicked, 
lav  them  open  in  a  measure  to  conviction,  and  render 
their  conversion  more  probal)le,  so  there  seems  not  a 
more  direct  way  to  remove  these  restraints,  and 
harden  the  heart,  than  to  choose  the  irreligious  and 
profane  for  iiuniliar  associates.  It  is  a  maxim,  found- 
ed on  experience,  and  asserted  by  the  pen  of  inspi- 
ration, that  "  Evil  communication  corrupts  good 
manners/*     The  presence  andex?.mple  of  the  wick- 


34  SERMON    II. 

cd  arc  a  temptation  and  snare  even  to  the  righteous : 
much  more  to  those,  who  have  no  internal  principle 
to  support  and  i^uide  them.  At  first  they  may  be 
somewhat  shocked,  at  the  impiety  and  profanity 
w  hich  they  see  and  hear.  At  length  they  will  be  able 
to  see  and  hear  them  without  emotion.  And  from 
this  state,  the  transition  will  be  easy  and  swift  to 
such  a  state  of  hardness  as  will  enable  them  to  prac- 
tise the  same  vices  with  little  or  no  remorse. 

Thus  it  appears,  that  to  continue  in  opposition  to 
God,  and  particularly,  to  abuse  special  mercies,  dis- 
rej^ard  divine  judgments,  slight  the  word  of  God, 
abuse  the  mercies  of  grace,  reject  the  light  and  con- 
victions of  conscience,  associate  with  the  abandoned 
and  profane,  have  all  a  direct  tendency  to  harden  the 
heart.     It  was  proposed, 

III.  To  point  out  some  of  the  dangerous  conse- 
quences of  continuing  to  harden  the  heart. 

Many  of  these  have  been  often  set  before  you.  At 
present  I  shall  be  very  brief. 

1.  Sinners  by  hardening  the  heart,  become  more 
under  the  dominion  of  sin,  and  power  of  Satan.  Un- 
guarded, they  are  exposed  to  his  attacks  ;  to  be  led 
•about  by  him,  ^<t  his  will,  and  become  less  and  less 
susceptible  of  ajiy  serious  impressions  from  the  gos- 
pel, and  the  means  of  grace.  As  it  was  observed, 
that  abusing  the  means  of  grace  has  a  tendency  to 
harden  the  heart ;  so  reciprocally  as  einners  harden 
their  hearts,  they  are  less  likely  to  receive  any  bene- 
fit from  those  means.  It  is  the  nature  of  hardness 
wof  heart,  to  be  unmoved  and  unaiTected  by  the  divine 
character,  and  the  things  of  religion.  In  prGj)orlion 
therefore  as  it  increases,  the  probability  that  the 
gospel  will  take  eftect  decreases,  and  the  state  of 
sinners  becomes  mo!'e  and  more  hopeless. 

2.  As  an  awful  punishment  on  sinners  for  harden- 
ing their  hearts,  the  Most  High,  in  his  righteous 
flisplcasure,  frequently  gives  them  over  to  judicial 


S  E  R  M  O  N    II.  S5 

blindness,  and  final  hardness  ;  declaring  that  they 
shall  not  enter  mto  his  rest.  Such  was  the  state  of 
the  inhabitants  of  Jerusalem,  of  Chorazin,  and  Beth- 
saida.  Such  was  the  state  of  those,  to  whoin  the  pro- 
phet Isaiah  was  sent,  when  he  received  the  awful 
commission.  "  Go  and  tell  this  people,  h6ar  ye  in- 
deed, but  understand  not  ;  and  see  ye  indeed,  but 
perceive  not.  Make  the  heart  of  this  people  fat,  and 
make  their  ears  heavy,  and  shut  their  eyes  ;  lest 
they  should  see  with  their  eyes,  and  hear  with  their 
cars,  and  understand  with  their  heart,  and  convert  and 
be  healed.'* 

Lastly  ;  as  the  sum  and  conclusion  of  all  the  evils 
consequent  on  hardening  the  heart,  and  continuing 
finally  impenitent,  let  us  reflect  upon  their  situation, 
when  trembling  with  guilt  and  horror,  they  shall  be 
summoned  to  the  bar  of  the  Supreme  Judge.  Then 
all  hope  will  be  banished  ;  and  they  will  be  addressed, 
while  calling  to  the  rocks  and  mountains  to  fall  on 
them,  "  I  have  called  but  ye  refused  :  I  have  stretch- 
ed out  my  hand,  but  ye  have  not  regarded.  Ye  have 
set  at  nought  all  my  counsel,  and  despised  my  re- 
proof ;  therefore  ye  shall  now  eat  of  the  fruit  of  your 
own  wages,  and  be  filled  Avith  your  OAvn  devices." 

IMPROVEMENT. 

1.  From  what  hath  been  said,  wc  learn  that  hard- 
ness of  heart  is  of  a  nature  most  vile  and  criminal  ; 
and  that  those  who  exercise  it  are  justly  under  the 
diyine  displeasure,  and  exposed  to  that  awful  and  eter- 
nal punishment,  which  is  threatened  by  the  law  of 
God,  against  finally  impenitent  sinners.  It  is  enmi- 
ty against  God.  It  is  the  essence  of  impenitence  and 
unbelief.  It  is  called  in  the  context,  "  an  evil  heart 
of  unbelief.'*  It  is  indeed  evil  both  in  its  nature  and 
consequences.  What  can  be  more  evil  and  criminal, 
than  for  intelligent  creatures  to  be  unaffected  with 
the  divine  character,  and  unmoved  by  all  his  com- 
mands and  gracious  invitations  ?   It  is  a  practical  de- 


SB  S  E  R  M  O  N    n. 

tlaratioh,  that  the  Most  High  is  not  excellent,  ol* 
worthy  to  be  loved,  and  is  rebellion  against  him.  No- 
thing however  is  more  coinmon,  than  for  sinners 
to  acknowledge  themselves  criminal  and  blame- 
worthy for  their  external  conduct,  while  they  plead 
tliat  they  cannot  see  how  they  are  culpable  for  their 
hard  and  unbelieving  hearts.  But  let  such  be  assured, 
that  wliatever  criminality  they  are  guilty  of,  it  arises 
entirely  from  the  nature  of  their  hearts.  If  they 
are  not  criminal,  or  blameworthy  for  exercising  hard, 
impenitent  hearts  ;  or  in  other  words  for  being  dis- 
affected towards  the  divine  character,  and  at  enmity 
against  his  law  ;  it  is  impossible,  that  they  should  be 
criminal  for  any  thing,  or  that  there  should  be  any 
such  thing  as  right  and  wrong,  in  things  of  a  moral 
liature.  It  remains  therefore  for  sinners,  either  to 
believe  the  law  of  God  unjust,  in  requiring  the  heart, 
and  then  continive  their  rebellion,  and  attempt  to  con^- 
tend  with  the  Most  High,  or  else  to  condemn  them- 
selves, and  give  glory  to  God,  and  with  an  humble 
and  contrite  heart,  rejoice  in  the  divine  character 
and  government.  This  will  be  done,  by  those  and 
those  ordy,  who  by  the  divine  influence  are  brought 
to  a  right  discerning,  and  a  right  temper  of  mind. 

2.  From  what  hath  been  said  it  appears,  that  Vv-hen 
we  see  any  of  our  fellow  men  running  grcedilv  ia 
the  ways  of  iniquity,  without  restraint  or  apparent 
remorse,  we  have  reason  to  fear  that  they  are  left  of 
God,  and  in  the  certain  road  to  destruction.  Our 
only  hope  of  such,  is  the  divine  sovereignty  and  mer- 
cy. We  know  that  God  is  able  to  melt  the  hardest 
hearts,  and  bow  the  most  stubborn  wills.  But  were 
We  to  know  that  the  Most  High  had  pronounced  con- 
cerning any  one,  as  of  Ephraim  of  old,  "Lei  him 
alone,"  we  should  have  no  more  ground  to  hope  of 
him,  than  of  the  damned  in  hell.  We  should  be 
sure,  though  the  gospel  salvation  might  be  still  offer- 
ed to  him  for  months  and  years,  yet  that  he-  would 
continue  to  despise  it,  and  phinge  into  endless  ruin. 


S  E  R  M  O  N   II.  ^^  57 

3.  Our  subject  affords  matter  of  solenln   ly-arning 
to  impenitent   sinners,  and    especially  to  those  ^vho 
are  in  youth.     Let  such  beware   how    they  live  any 
longer  in  the  abuse  of  divine  mercies,  or  judgments, 
or   the    means  of  grace,   or  in  the   exercise  of  ia~x- 
jDcnitenc^   and  unbelief.     Let  them  seek  the    Lord 
wdiile  he   may  be  found,  and  call  upon  him  vvhile   he 
is  near.     Perhaps  some  of  thoso  who  are  in   youth 
may  live  to  old  age.     But  if  they  live    in  hardness 
and  impenitence,  their  state  will  be  nearly  desperate. 
For  when  the  Ethiopian  shall  change   his  skin,  and 
the  Leopard  his  spots,  then  shall  they,  v*'ho  have  been 
accustomed  to,  or   hardened  in  iniquity,  learn  to  do 
well.     There  is  less  hope  of  those  in  youth,  who  are 
still  impenitent,  than  those  ~  in  childhood  ;  less   still 
of  those  in  middle  age  ;  and  least  of  all  of  those  in 
•old  age.     If  there  be  any  impenitent  sinners  present, 
who  have  passed  through    all  these  stages,  and  be- 
come old  in  iniquity,    I  vrould  appeal    to    them,    if 
their  consciences  be  not  wholly  silenced,  whether,  as 
they  have  proceeded  from  one  stage  of  life  to  ano- 
ther, they  have  not   found  themselves   less  affected 
and  impressed  with  the  things  of  religion,  and  more 
attached  to  sinful  practices  ?  But  whether  such  per- 
ceive it  or  not,  through  the  blindness  of  their  hearts, 
yet  it  is  perceived  by  others,  and   is    asserted   in  the 
word  of  God.     May  we  all  therefore  be  impressed 
with  the    divine    admonition,    "  Harden    not    youv 
hearts.'*     Take  heed  lest  there  be  in  any  of  you  an 
evil  heart  of  unbelief  ;  lest  any  of  vou  be  hardened 
through  the  deceitfulness  of  sin.  For  they,  who  being 
often  reproved  still  harden  their  hearts,  will  suddenly 
be  destroyed,  and  that  without  remedy. 

D 


SERMON   III. 


PRESUMPTUOUS    SINS. 


PSALM  XIX.  13. 


Keefi  back  thy  servant  also  from  presumfituous  sins ; 
let  them  not  have  dominion  over  me  :  tlien  shall  1  be 
■ufiright-)  and  I  shall  be  innocent  from  the  great  trans- 
gression . 


T 


HESE  words  are  part  of  a  very  interesting  and 
in;iportant  prayer,  put  up  by  the  devout  and  pious 
psalmist,  vipon  naeditating  on  the  purity,  holiness, 
and  extent  of  the  law  of  God,  and  comparing  himself 
with  it. 

It  is  a  prayer  very  important  to  be  adopted,  by 
every  one  of  us  ;  and  is  worthy  of  our  present  and 
frequent  meditution.— Having  spoken,  in  a  most  ani- 
liiated  manner,  upon  the  efficacy,  utility,  and  excel- 
lent nature  of  the  law  of  God,  and  all  his  require- 
ments, he  adds,  "  more,  to  be  desired  are  they  than 
gold  ;  yea,  than  much  line  gold — sweeter  also  than 
honey  and  the  honey-coinb — moreover  by  them  is 
thy  servant  warned  ;"  thivt  is,  instructed  and  ad- 
monished.— I  am  led  by  thcDii  to  a  knowledge  of  my 
sins,  as  being  numerous  and  dangerous,  and  justly 
exciting  the  divine  displeasure.  According  to  the 
words  of  the  apostle,  "  By  the  la%v  is  the  knoivledge 


40  SERMON    Iir. 

cf  stn**  Moreover,  by  them  is  thy  ^tv\2iY)X  warned^ 
In  keeping  them  there  is  great  reward.  Upon  the 
review  and  consideration  of  the  exact  purity  of  God's 
law,  ijnd  comparing  himself  with  it,  the  psahiiist,  in 
a  kind  of  astonishment,  and  vvith  an  implied  censure 
of  himself,  exclaimed,  "  Who  can  understand  his. 
errors  r"  Asifhe  had  srid,  thy  law,  O  God,  is  holy, 
just,  and  good,  but  I  am  a  poor,  sinful  wretch,  falling 
infir:itely  short  of  it,  and  condemned  by  it — my  sins 
are  innumerable,  that  I  cannot  understand  them — I 
cannot  comprehend  the  number,  or  the  kinds,  or  all 
the  heinous  aggravations  of  them.  Or,  as  expressed 
in  another  place,  "  Innumerable  evils  have  compas- 
sed me  about,  mine  iniquities  have  taken  hold  upon 
me,  that  I  cannot  look  up — they  are  more  than  the 
hairs  of  my  head,  therefore  my  heart  faileth  me.'* 
With  this  view,  and  under  a  sense  of  his  dependence, 
and  the  necessity  of  divine  influences,  he  adds, 
"  Cleanse  thou  vie  from  secret  faults  ;"  that  is,  from 
\X\^  euilt  of  such  sins  as  are  unknovvm  or  unperceived 
— sins  of  ignorance  ;  and  probably  all  such  sins  are 
respected  and  included  under  the  terms  errors^  and 
secret  frultR^  as  are  not  properly  fire  sum jituous  sins. 
For  he  adds  in  the  next  verse,  "  keep  back  thy  ^tr- 
xant  ^\so  i^rom  firesum/ituous  sins,  let  them  not  have 
dom.inion  over  me."  ICee/i  dock,  that  is,  restrain  or- 
nvithdrau\  The  word  is  emphatical,  and  denotes  our 
natural  and  great  proneness  to  the  worst  of  sins  ;  and 
the  need  of  divine  grace  and  restraints,  as  a  bridle  ta 
keep  us  from  lushing  into  them.  "  Let  them  not 
have  dominion  over  me  ;'"'  That  is,  let  them  not  pre- 
vail. If,  at  any  time,  I  fall  into  presumptuous  sins, 
let  me  speedily  rise  again,  by  cordial  and  thorough 
repentance  ;  and  not  give  myself  to  the  practice  of 
them. — -"  Then  shall  1  /^f  upright,  and  shall  (^c"  innocent 
from  the  great  transgression."  That  is,  this  will  be 
an  evidence  of  my  sincerity  ;  and  I  shall  have  the 
consoLliGn,  that  although  I  am  not  absolutely  perfect;t 
but  am   encompassed   with    many  mfirmities  \  yet> 


SERMON    III.  41 

that  I  am  an  upright  person,  or  such  an  one  as  thou 
wilt  accept,  or  treat  as  innocent — in  a  state  of  justi- 
fication and  pardon,  through  him  ^ho is  my  strength 
and  Redeemer,  as  he  suggests  in  the  succeeding 
verse. 

Dr.  Owen,  speahing  on  this  passage,  observes  as 
follows  :  "  The  design  of  the  psalmist  here  is,  to 
be  preserved  in  such  a  state  and  condition,  that  he 
may  be  upright  before  God.  To  be  upright  before 
God,  is  vvhat  God  requires  of  us  in  the  covenant  of 
grace,  that  we  may  be  accepted  with  him,  and  enjoy 
the  promises  thereof.  He  that  is  so,  will  be  freed 
from  the  great  transgression,  or  that  abundance  of 
sin,  which  is  inconsistent  with  the  covenant  love  and 
favor  of  God.  And  hereunto  three  things  are  re- 
quired. 1.  A  constant  sense  and  humble  atknow- 
iedgement  of  sin.  "  Who  can  understand  his  errors." 
2.  Daily  cleansing  hoTi\  ihosQ  defilements  which  the 
least  and  most  secret  shis  are  accompanied  withal. 
— And  3.  A  preservation  from  presumptuous  sins. 
AVhere  these  things  are,  there  a  man  is  n/irighty 
and  hath  the  covenant  ground  of  his  communion  v.  ith 
God.  And  vvhiist  believers  are  preserved  within 
these  bounds,  though  they  are  defiled  by  sin,  yet  there 
is  not  any  thing  therein  inconsistent  with  their  union 
with  Christ."  What  I  propose  further,  in  discoursing 
upon  the  words  of  the  text  is, 

I.  To  explain  what  we  are  to  understand  by  /ire- 
sumjituous  ains. 

II.  What  is  implied  in  being  under  the  dominion 
of  presumptuous  sins. 

III.  Show  that  those,  wiio  are  under  their  domin- 
ion, are  not  the  children  of  God,  and  do  not  enjoy 
his  favor. 

D  2 


43  S  E  R  M  O  N    III. 

I.  I  am  to  explain,  what  we  are  to  understand  by 
presumptuous  sins.     I  would  observe, 

That  presumptuous  sins,  are  sins  against  lighc 
and  knotvlcdge.  They  are  svich  sins  as  are  known 
and  evident ;  and  are  practised  vrith  allowance  and 
deliberation — such  as  are  comm-tted  with  a  resist- 
ance against  the  checks  of  conscience,  and  with  con- 
tempt both  of  God's  commands  and  judgments. 
Such  Avas  the  sin  of  David  in  the  case  of  Uriah,  to 
which  he  seems  to  have  a  reference,  and  prays  to  be 
kept  from  yieldin?;  himself  to  the  dominion  of  such 
sins  and  miscarriages. 

There  are  satls  which.  2iTt  not  presumptuous.  Sins 
of  ignorance  are  not  presumptuous.  We  all,  with- 
out any  doubt,  commit  many  sins  which  may  be  cal- 
led sins  of  ignorance — we  have  no  thought  or  idea, 
in  the  commission  of  them,  that  they  are  sinful  ;  if 
we  had,  itm^aybe  we  should  have  turned  from  them 
with  abhorrence.  Nevertheless,  we  are  sinful  in  the 
commission  of  them,  we  are  crimmal  in  not  discern* 
ing  our  duty. 

St.  Paul  was  guilty  of  great  v.ickedness  in  perse- 
cuting the  Church  of  Christ  ;  yet  it  was  the  sin  of 
ignorance.  He  verily  thought,  that  in  so  doing  he 
did  God  service.  Had  he  believed  or  felt  a  convic- 
tion of  conscience,  that  they  were  the  Church  of  God, 
and  v/ith  that  conviction  had  persecuted  and  opposed 
them,  his  sin  would  have  been  presumptuous^  and  far 
moie  aggravated. 

Again;  it  is  doubtless  the  case,  that  persons  may, 
at  times,  fall  into  known  sins,  and  yet  not  sin  prc- 
suwptuoiisly.  A  person,  through  the  subtilty  of  Sa- 
tan, and  the  strength  and  suddenness  of  temptation, 
may  be  induced  to  commit  knoroii  sin,  which,  at  the 
same  time,  he  may  be  said  not  to  allow.  "  For  that 
Hvhich  I  do,  said  the  apostle,  /  allow  7iot."  Thus  true 
Christians  sin  daily,  through  infirmity,  and  the  sud- 
denness and  strength  of  temptation — they  do  many 
things  which  they  alloi;;  not^  and  are  guilty  of  many 


SERMON    III.  43 

sinful  imperfections  and  short -comings  in  duty  ;  so 
that  they  have  daily  occasion  to  say  Avith  the  psalm- 
ist, "  Who  can  understand  his  errors,  cleanse  thou 
me  from  secret  faults."  And  this  will  be  their  lan- 
guage and  feelings  ;  and  in  a  view  of  their  numerous 
imperfections  and  frequent  devia.tions,  they  will  ex- 
ercise an  habitual  humiliation  and   contrition. 

Presum/ituGus  sins  are  not  sins  of  ignorance,  ncr 
such  known  sins  and  imperfections,  as  persons  may 
fall  into,  through  surprise  and  the  suddenness  of 
temptation,  while  they  allow  them  not,  and  do  exer- 
cise a  godly  sorrow  in  viev/  of  them.  But  they  arc 
the  sins  of  those,  who  rush,  knoToiw^ly^  into  tempta- 
tion, and  presumptuously  expose  themselves,  where 
they  knov/  there  is  danger.  They  are  sins  commit- 
ted against  light  and  knowledge,  v/ith  deliberation, 
and  practised  with  allowance.  But,  to  prevent  mis- 
vmderstanding,  and  that  those  v/ho  are  under  the 
dominion  of  sin  may  not  misimprove  what  has  been 
said,  so  as  to  excuse  and  justify  themselves,  it  may 
be  proper  to  add  a  few  words,  in  limitation  of  the  fore- 
going observations  relative  to  sins  of  ignorance.  It 
is  not  all  sins  which  we  do  not  certainly  know  to  be 
sinful,  which  can  with  justice  be  called  sins  of  igno^ 
ranee.  Many  imagine  that  they  may  ;  and  will  at- 
tempt to  excuse  themselves  for  venturing  upon  a 
sinful  action  or  practice,  by  saying  they  do  not  know 
it  to  be  sinful  ;  meaning,  however,  no  more,  than 
that  they  have  their  doubts^  they  have  not  certain 
or  demionstrative  knowledge,  that  it  is  displeasing  to 
God.  When,  at  the  same  time,  it  is  a  sin  against 
light,  and  against  great  light.  They  have  sufficient 
evidence  before  them,  to  evince  its  sinfulness  ;  and 
they  secretly  think  and  feel  it  to  be  sinful — their 
consciences  are  secretly  convinced,  however  they 
may  pretend  to  the  contrary.  Such  sins  are  not 
sins  of  ignorance.  Those  sins  which  are  contrary 
to  sufficient  information  and  instruction,  and  contra- 
ry to  the  dictates  of  our  own  consciences,  or  tlie  real 


44  S  E  R  M  O  N    in. 

judgements  of  our  own  ininds,  whether  we  hare  cer- 
tain or  demonstrative  knowledge  or  not,  are  not  sins 
of  ignorance — they  are  knotun  sins,  and  utterly  inex- 
cusable ;  and,  v/hen  allowed,  are  presumptuous  sins. 

II.  I  proceed  to  consider,  what  is  implied  in  being 
under  the  dominion  of  presumptuous  sins  :  "  Let  them 
not  have  dominion  over  me." 

The  import  of  the  petition  of  the  psalmist  appears 
to  be  this  :  Lord,  suffer  me  not  to  fall  into  presump- 
tuous sins  ;  or,  if  at  any  time  I  should  fall  into  them, 
let  me  speedily  rise  again  by  repentance,  and  not  give 
myself  up  to  the  habitual  practice  of  them.  Persons 
may,  without  doubt,  fall  into  great  and  known  sins — 
they  may  sin  presumptuously,  as  David  did  in  the 
matter  of  Uriah,  and  yet  rise  again  speedily  by  re- 
pentance, and  not  repeat  them.  They  may  not  be  in 
the  habit .^  or  under  the  dominion  of  presumptuous  sins. 
Persons  over  whom  presumptuous  sins  have  domin- 
ion, are  such  as  habitually  and  deliberately  indulge  the 
practice  of  known  sins. 

III.  I  proceed  to  show,  that  those  who  are  under 
the  dominion  of  presumptuous  sins,  are  not  the  chil- 
dren of  God,  and  do  not  enjoy  his  favor. 

They  are  not  free  from  the  great  transgression — ■> 
they  are  not  held  innocent  or  upright  in  the  sight  of 
God — they  are  not  in  a  state  of  justification ;  but  the 
wrath  of  God  abideth  on  them.  All  this  is  plainly 
implied  in  the  text.  The  psalmist  prayed,  that  pre- 
sumptuous sins  might  not  have  dominion  over  him, 
adding,  "  so  shall  I  be  upright,  and  innocent  from  the 
great  transgression."  Plainly  implying,  that  an  ha- 
bitual or  frequent  practice  of  presumptuous  sins,  is 
inconsistent  with  being  in  a  state  of  justiiication  be- 
fore God  ;  yea,  is  a  full  evidence  that  we  are  not. 

Ihis  is  also  according  to  what  the  apostle  Jolm 
taught,  l^John  iii.  6.  Whosoever  abideth  in  him  sin- 
ncthnotj  that  is,  is  not  characteristically   a   sinner. 


SERMON    HL  45 

Which  certainly  cannot  be  said  of  such  as  are  under 
the  dominion  of  presumptuous  sins. — It  is  added, 
"  Wliosoever  fiinncth  hath  not  seen  him,  neither 
known  him."  The  idea  the  apostle  meant  to  con- 
vey is  not,  that  every  one  who  is  in  Christ,  or,  in  a 
state  of  juslilicaticn  is,  strictly  speaking,  without 
sin  ;  or  that  the  least  sin  is  inconsistent  with  being 
in  Christ.  This  would  he  inconsistent  with  what  the 
apostle  elsewhere  says,  relative  to  our  deceiving  our- 
selves. If,  says  he,  we  say  we  have  no  sin,  we  de- 
ceive ourselves :  and,  also,  relative  to  the  duty  of 
confessing  our  sins,  which  -supposes  we  have  alMT^yS: 
occasion  so  to  do.  But  in  this  place  and  elsewhere,, 
when  the  apostle  says,  that  those  who  are  born  of 
God  and  abide  in  Christ,  do  not  sin,  the  meaning  is, 
that  they  are  not  sinners  characteristically  or  habitu-- 
ally,  and  the  heart  as  before.  The  original  words, 
tco'.Sd  ctf/M^nxT),  are  very  strong.  They  signify  commit- 
ting sin,  as  firactisers^  workers,  or  doers  of  it,  of 
choice,  like  persons  who  make  a  ti-ade  of  it.  Hence 
Dr.  Guyse  thus  paraphrases  upon  the  place.  Who- 
soever abides  in  Christ,  by  vital  and  influential  union 
and  communion  with  him,  a.3  all  true  believers  do, 
like  fruitful  branches  in  the  vine,  is  not  a  doer  or 
worker  of  iniquity,  like  other  men.  He  dcth  not 
deliberately,  habitually,  or  presumptuously  sin.  He 
that  sinneth  at  this  rate  hath  never  seen  him,  never 
had  any  realizing  view  of  him  by  faith,  nor  any  sa- 
ving acqu^antance  or  communion  \\'u\\  him.  And  this 
is  consistent  with,  and  in  support  of  the  propostion 
Ave  are  considering,  viz.  that  those,  who  are  under 
the  dominion  of  ])resumptuou3  sins,  are  not  the  chil- 
dren of  God,  or  in  a  state  of  juslilication  with  him. 
— Hence  the  apostle  says,  v.  9.  '•  In  this  the  children 
of  God  are  mtnu'fcatcd  and  the  children  cj  the  devil.'* 
That  is,  although  the  children  of  God  have  daily  sins 
and  imperfections  to  lament  before  God ;  yet  they 
do  not  habitually  practise  known  sins.  So  that  it 
follows,  as  a  certi.in  truth,  and  may  be  used  as  a 


46  SERMON    III. 

test.^  in  forming  an  opinion  of  ourselves  or  others ; 
that  whosoever  is  under  the  dominion  of  presump- 
tuous sins,  is  not  in  a  j.ustified  state — is  not  a  child 
of  God,  but  of  the  devil  ;  and  the  wrath  of  God 
abideth  on  him.  This  is  not  only  asserted  in  the 
scripture,  but  is  most  evident  from  reason.  Cer- 
tainly those,  who  daily  practise  presumptuous  sins, 
can  have  no  true  love  to  the  divine  law ;  and  if  no 
true  love  to  the  law,  no  love  to  the  divine  character, 
or  to  the  Saviour.  And,  if  no  true  love  to  Christ, 
then  no  true  faith  in  him — no  interest  in  his  right- 
eousness, and  no  justification. 

Having  thus  attempted  to  show  what  is  implied  in 
sinning  presinnptuously — in  being  under  the  do?nin- 
io7i  of  presumptuous  sins ;  and  the  state  and  pros- 
pects of  such,  I  shall  close  with  a  brief  application. 

1 .  From  what  has  been  said,  have  we  not  reason 
to  conclude,  that  many  more  of  the  sins  of  mankind 
are  presumptuous  sins,  than  they  are  ready  to  think, 
or  are  willing  to  acknowledge  ? 

How  ready  are  multitudes,  both  of  professing 
Christians  and  others,  who  daily  neglect  or  trans- 
gress the  divine  law,  to  plead  in  excuse,  either  first, 
that  they  do  not  know  their  practices  to  be  sinful  and 
displeasing  to  God ;  but  considering  their  peculiar 
circumstances  conclude  they  are  not — or,  secondly, 
that  they  do  not  al/o-w  themselves  in  thena.  But  can 
any,  who  feel  so  much  of  a  conviction,  that  any  par- 
ticular action  is  sinful,  that  they  would  not  practise 
it,  were  they  expecting  to  be  called  immediately  to 
the  bar  of  God  ;  can  such,  I  say,  be  credited  when 
they  pretend  that  their  sins  are  sins  of  ignorance  ! 
Or,  will  a  plea  that  they  did  not  know  such  a  course 
to  be  sinful  be  accepted  at  the  bar  of  God ! 

2.  Hov/  absurd  is  it,  for  those  \\  ho  live  in  the  con- 
stant practice  of  known  sins,  to  say,  they  do  not  al- 
loiQ  sin  in  themselves  ? 


SERMON    III.  47 

How  can  a  man,  who  neglects  secret  and  family 
prayer — who  neglects  to  perform  deeds  of  charity, 
when  he  has  this  world's  goods — neglects  his  bible — 
public  worship,  and  that  constantly,  how  can  such  an 
one,  I  ask,  plead  that  he  does  not  allow  sin  ? 

3.  From  this  subject  we  further  learn,  what  is  ne- 
cessary to  an  acceptable  and  profitable  attendance  up- 
on divine  ordinances ;  particularly  the  ordinance  of 
the  Lord's  supper.  -4 

It  is  necessary  that  we  should  be  free  from  the 
great  transgression — that  we  should  be  upright  be- 
fore God  ;  or  in  a  state  of  justification  and  favor.  It 
is  an  ordinance  of  communion  with  God  and  the 
saints.  But  what  communion  hath  Christ  with  Beli- 
al ?  What  communion  can  those  have  with  God  av 
his  people  in  that  ordinance  ?  Or  what  benefit  can 
they  receive,  who  are  children  of  Satan,  and  under 
the  dominion  of  presumptuous  sins  ?  And  it  may  be 
added,  respecting  such  as  are  the  children  of  God, 
being  freed  from  the  dominion  of  sin  and  Satan,  that 
in  order  even  to  their  attending  on  this  ordinance 
with  acceptance  and  profit,  it  is  important  and  ne- 
cessary, that  they  should  be  in  an  actual  as  well  as 
habitual  preparation. 

It  is  a  most  holy  ordinance,  in  which  God  comes 
doAvn  to  meet  and  commune  with  his  people.  How 
careful  ought  they,  therefore,  to  be,  to  seek  a  due 
preparation  ?  And,  as  they  are  guilty  of  innumera- 
ble imperfections*  and  daily  infirmities,  they  ought 
carefully  to  search  and  try  their  ways  and  their 
hearts,  and  to  seek  the  holy  Spirit  to  cleanse  them 
from  secret  faults,  and  from  all  unrighteousness. 

Finally.  Let  us,  my  brethren,  examine  ourselves 
this  day,  whether  we  do  not  live  in  the  practice  of 
presumptuous  sins,  and  even  suffer  them  to  have  do- 
minion over  us.  Perhaps,  the  most  present  will  flat- 
ter themselves^  that  however  sinful   and  imperfect 


48  SERMON    III. 

they  may  be,  yet  they  do  not  sin  presumptuously— 
they  are  not  under  the  dominion  of  presumptuous 
sins. 

Rut  are  there  none  present,  who  neglect  the  poor— 
who  neglect  secret  and  family  prayer,  at  least  very 
often  ?  Are  there  none  who  neglect  their  bibles — 
who  neglect  public  v/orship— none  who  instead  of 
sanctifying  the  sabbath,  spend  much  of  it  in  sleep, 
or  in  idle  conversation  about  worldly  business  and 
enquiring  after  news  and  such  like  practices  ?  In  a 
word,  do  we  not,  my  brethren,  practise  many  things, 
and  leave  many  things  undone,  v.^hich  we  ought  not 
and  should  not,  did  we  expect  immediately  to  appear 
at  the  bar  of  God  ?  If  so,  it  is  in  vain  to  pretend,  that 
we  do  not  practise  known  and  presumptuous  sins.  It 
is  of  great  importance  to  look  critically  into  these 
things.  Be  not  deceived,  God  will  not  be  mocked. 
If  we  live  in  the  practice  of  known  sins,  or  neglect 
of  known  duty,  our  waiting  upon  God  will  not  be 
acceptable  to  him,  nor  comforting  to  oui'^elves. 

Let  us,  therefore,  this  day  search  and  try  our- 
selves, and  realizing  that  the  heart  is  deceitful  above 
all  things  and  desperately  wicked,  let  us  not  trust  to 
it,  nor  lean  to  our  own  understandings  ;  but  seek  di- 
vine assistance  to  try  and  search  us,  and  to  discover 
to  us  every  false  way,  and  to  lead  us  in  the  way  ever- 
lasting. And  may  we  all  adopt  the  prayer  of  the 
psalmist  in  the  text  and  context,  with  which  I  shall 
conclude.  O//,  %vho  can  understand  his  errors?  cleanse 
thou  me  from  secret  faults.  Keep  back  thy  serva?ii 
also  from  jiresumJitiLOUs  sins^  let  them  not  have  donmiion 
over  me.  So  sJiall  I  be  ripright^  and  I  shall  be  innO' 
cent  from  the  great  t'-ansgression.  Let  the  words  of 
my  mouth  and  the  meditations  of  my  heart  be  acceptable 
unto  thecy  O  Lord-,  my  strength  and  my  Redeemer.-^-' 
Amen. 


SERMON    IV. 


9^HE    CONDITION    AND    END    OT    THE    IMPENITE>fT. 


GENESIS  XIX.  14. 


And  Lot  went  out  and  sjiake  unto  his  sons-in-latv^ 
•which  married  his  daughters^  and  said,  Up,  get  you 
out  of  this  place,  for  the  Lord  will  destroy  this  city. 
But  he  seemed  as  one  that  mocked  unto  his  sons-in- 
law. 


T 


HE  city,  here  mentioned,  was  Sodom.  A  city 
which,  for  its  wickedness  and  awful  destruction,  is 
held  up  in  scripture,  as  a  warning  to  the  ungodly, 
and  as  an  emblem  of  the  destruction,  which  awaits 
the  finally  impenitent.  Says  an  apostle,  "  And  turn- 
ing the  cities  of  Sodom  and  Gomorrha  into  ashes, 
condemned  them  with  an  overthrow,  making  them 
an  example,  unto  those  who  should  afterwaixls  live 
ungodly."  Again,  it  is  said,  "  Even  as  Sodom  and 
Gomorrha,  and  the  cities  about  them,  in  like  manner, 
are  set  forth,  for  an  example,  suffering  the  vengeance 
of  eternal  fire." 

Perhaps  there  is  no  one  event  more  frequently- 
mentioned  in  scripture,  and  held  up,  as  a  warning  to 
sinners,  than  that  of  the  destruction  of  Sodom.  In 
this  city.  Lot,  the  person  mentioned  in  the  text,  had 
taken  up  his  residence.     His  character;  as  described 

E  " 


50  S  E  R  M  O  N    IV. 

in  the  holy  scriptures,  was  pious,  friendly,  and  hos- 
pitable. He  was  fiious.  He  was  vexed  with  the  con- 
versation of  the  inhabitants,  among  whom  he  dwelt, 
"  That  righteous  man,  says  the  apostle  Peter,  dwel- 
ling among  them,  in  seeing  and  hearing,  vexed  his 
righteous  soul,  from  day  to  day,  vvdth  their  unlavvful 
deeds."  He  vf^s,  friendly.  Witness  his  sojourning 
with  Abram,  and  his  amicable  settlement  and  sepa- 
ration from  him,  when  their  herdsmen  strove  togeth- 
er. He  v/as  hospitable.  Witness  the  account  in  the 
beginning  of  the  context,  of  his  treatment  of  the 
angels  whom  he,  at  first,  supposed  to  be  men  and 
strangers.  "  And  there  came  two  angels  to  Sodom, 
at  even,  and  Lot  sat  in  the  gate  of  Sodom  ;  and  Lot, 
seeing  them,  rose  up  to  meet  them,  and  he  bowed 
■himself,  with  his  face  towards  the  ground,  and  he 
said,  behold  now,  my  Lords,  turn  in,  I  pray  you,  into 
your  servant's  house,  and  tarry  all  night,  and  wash 
your  feet,  and  ye  shall  rise  up  early,  and  go  on  your 
■ways.  And  they  said  nay,  but  we  will  abide  in  the 
street  all  night.  And  he  pressed  them  greatly,  and 
they  turned  in  unto  him,  and  entered  into  his  house  ; 
and  he  made  them  a  feast,  and  did  bake  unleavened 
bread,  and  they  did  eat." 

As  the  Lord  had  determined  to  destroy  Sodom, 
and  the  cities  around  it,  these  angels  were  sent  to 
give  information  to  Lot,  and  to  warn  him  to  flee  with 
his  family,  to  a  place  appointed  for  their  refuge. 
After  they  had  been  received,  and  treated  as  above- 
mentioned,  by  Lot,  and  together  with  him,  had  been 
abused  and  imposed  upon,  by  the  men  of  the  city,  it 
is  recorded,  that  the  men  said  unto  Lot,  "  Hast  thou 
here  any  besides  ?  Sons-in-law,  and  thy  sons  and 
thy  daughters,  and  whatsoever  thou  hast,  in  the  city', 
bring  them  out  of  this  place.  For  we  will  destroy 
this  place,  because  the  cry  of  them  is  waxen  great, 
before  the  face  of  the  Lord,  and  the  Lord  hath  sent 
us  to  destroy  it.  And  Lot  went  out,  and  spake  to 
fe\s  soiis-in-law>  which  had  married   his   daughters, 


SERMON    IV.  51 

and  said,  Up,  get  ye  out  of  this  place,  for  the  Lord 
will  destroy  the  city.  But  he  seemed  as  one  that 
mocked,  to  his  sons  inlaw." 

The  design  of  this  discourse  v.'ili  be, 

I.  To  consider  the  situation,  conduct,  and  destruc- 
tion of  Lot's  sons-in-law,  the  persons  addressed  in  the 
text.     And, 

IL  Shew  that  it  is  a  striking  emblem,  or  repre- 
sentation of  the  ungodly  and  finally  impenitent. 

1.  We  shall  brieHy  consider  the  situation,  conduct, 
and  destruction  of  Lot's  sons-in-law.  And  in  the  first 
pLce,  we  may  observe  that  they  dwelt  in  a  place, 
wicked  beyond  description.  A  place,  peculiar  for 
every  abomination.  They  were  favored  with  a 
most  heathful  climate,  and  a  happy  and  fruitful  soil. 
It  is  compared,  in  scripture,  to  the  garden  of  Eden. 
*'  And  Lot  lifted  up  his  eyes,  and  beheld  all  the  plain 
of  Jordan,  that  it  was  well  watered  every  where,  be- 
fore the  Lord  destroyed  Sodom  and  Gomorrha,  even 
as  the  garden  of  the  Lord,  like  the  land  of  Egypt,  as 
thou  com  est  to  Zoar."  But  they  abused  their  ad- 
vantages, v/ere  ungrateful  to  God,  and  practised 
every  species  of  wickedness.  It  is  wiitten  of  them, 
that  the  men  of  Sodom  were  v/icked,  and  sinners  be- 
fore the  Lord   exceedingly. 

2.  Lot's  sons-in-law  were,  also  themselves,  vi- 
cious and  ungodly.  They  joined  with  the  rest  of  the 
inhahfitants  of  Sodom.  They  despised  the  invitations 
of  the  angels,  and  the  earnest  exhortation  of  Lot, 
whom  they  knew  to  be  a  just  man,  a  man  of  integ- 
rity. They  chose  the  portion  of  the  wicked,  rather 
than  the  portion  of  the  righteous. 


58  SERMON   IV. 

3.  Notwithstanding  life  was  offered  them,  and  they 
had  permission,  and  were  exhorted  and  urged  to 
accompany  Lot  from  Sodom  ;  yet  it  was  not  on  ac- 
«oiint  of  any  thing  in  them,  that  they  were  divinely 
noticed.  They  justly  deserved  to  be  destroyed  with 
the  rest  of  the  Sodomites.  They  were  no  better, 
than  the  other  inhabitants.  They  were  invited,  on 
account  of  their  connection  w  ith  righteous  Lot.  Had 
they  ov^-ncdthat  connection,  and  joined  his  family  in 
their  flight-,  they  would  have  been  saved,  though,  in 
themselves,  they  were  perfectly  ill-deserving. 

4.  When  Lot  addressed  to  them  the  message 
from  the  angels,  and  the  exhortation  in  the  text,  they 
were  in  the  most  imminent  danger.  The  city  was 
doomed  to  destruction.  The  angels  were  sent,  to 
execute  the  awful  judgment  of  God  upon  it,  and 
but  a  fev/  nnoments  delay  was  sure  to  involve  them 
in  its  destruction. 

5.  They  were  apprized  of  their  danger,  and  were 
warned  and  invited  to  leave  the  place.  Lot  was 
expressly  sent  by  the  angels,  to  give  them  the  in- 
formation and  warning.  "  And  he  said  unto  them 
Up,  get  ye  out  of  this  place,  for  the  Lord  will  des- 
troy this  city."  He,  doubtless,  informed  them,  that 
angels  were  at  his  house,  that  they  had  given  him, 
the  intellio-ence  of  Sodom's  ruin,  and  sent  him  on  this 
rnessage,  and  that  they  had  proved  their  divine  mis- 
sion, by  the  miracle  which  they  wrought,  for  his 
deliverance,  in  smiting  the  men  with  blindness,  who 
attacked  and  surrounded  his  house.     But, 

6.  They  were  unbelieving.  They  discredited  his 
words.  It  is  said,  "  he  seemed  as  one  that  mocked, 
to  bis.  sons-in-law."  That  God  should  destroy  such 
p.  flourishing,  magnificent  city,  with  all  its  wealth  and 
inhabitants,  tbt.t  he  should  ck-stroy  it  so  suddenly  that 
none  could   escape,  after  its  destruction  had  com- 


SERMON    IV.  53 

ruenced^  they  thought  impossible,  and  inconsistent 
with  the  goodness  of  God.  They  considered  Lot 
as  mocking  them,  or  as  being  delirious,  in  address- 
ing them  in  such  a  manner,  and  probably  scoffed  at 
his  message,  and  ridiculed  his  earnest  entreaties,  as 
a  mark  of  weakness  and  enthusiasm. 

7.  X^^^y  were,  however,  actually  destroyed,  a-c- 
cording  to  the  prediction  of  Lot,  and  buried  in  the 
ruins  of  the  city.  No  sooner  had  Lot  arrived  at  the 
little  city  of  Zoar,  which  was  appointed  for  his  re- 
fuge, than  the  Lord  rained  brimstone  and  fire  out 
of  Heaven  upon  them.  They  were  seized  with  con- 
sternation, terror,  and  despair.  Repentance  was  in 
vain.  They  were  consumed,  by  the  devouring  ele- 
ment above,  and  the  ground,  on  which  these  abomi- 
nable cities  were  built,  sunk  beneath  them;  and  wa5 
changed  into  a  dead  sea,  which  remains  to  the  pre- 
sent day. 

8.  Those  sons-in-law  of  Lot,  perished  by  their 
ov/n  folly .  Even  after  the  city  was  doomed  to  destruc- 
tion, an  opportunity  was  granted  them,  to  escape. 
They  were  apprized  of  their  danger,  and  we.-e  told 
that  the  city  would  be  destroyed  ;  but  they  disre- 
garded. They  had  an  important  price  put  into  their 
hands  ;  but  they  were  fools,  and  had  no  disposition 
to  improve  it.  They  desjdsed  and  wondei\'d,  and 
therefore  perished  by  their  own  folly.     I  proceed, 

IL  To  shev/  that  the  situation,  conduct,  and  des- 
truction of  Lot's  sons-in-law,  are  striking  emblems  of 
the  situation,  conduct,  and  destruction  of  the  ungod- 
ly and  finally  impenitent. 

This  will  appear,  from  the  following  considera- 
tions. 

1 .  The  im/ieniteJit  live  in  a  wicked  world  ;  a  world, 
whose  inhabitants,  although  greatly  favored  of  God^ 

E  2 


54  SERMON    IV. 

and  richly  loaded  v/ith  divine  benefits,  have  yet  arisen 
up  in  rebellion  against  the  Governor  of  the  world, 
made  the  most  ungrateful  returns  for  his  benefits, 
plunged  bito  all  manner  of  wickedness,  and  exposed 
themselves  to  an  aggravated  condemnation.  And  as 
the  inhabitants  of  Sodom  were  doomed  to  a  most 
awful  destruction,  for  their  abominations,  and  their 
abuses  of  the  goodness  of  God  ;  so  the  inhabitants 
of  the  world,  in  their  natural  state,  are  under  con- 
demnation, and  unless  they  escape  to  the  city  of  re- 
fuge, which  is  prepared,  will  perish  by  the  righteous 
vengeance  of  God. 

2.  The  imfienitent  not  only  live  in  a  wicked  world, 
but,  as  is  implied  in  the  very  term,  they  themselves 
are  sinners,  and  transgressors  of  God's  holy  law,  and, 
like  the  men  of  Sodom,  and  sons-in-law  of  Lot,  are 
obnoxious  to  the  divine  wrath.  The  heart  of  the  sons 
of  men  is  full  ofe-vilyit  is  deceitful  above  all  things,  and 
desperately  ivicked.  At  the  fall,  sin  entered  the  worlds 
and  since  that  event,  has  reigned  in  every  age,  and 
in  every  heart.  It  is  written,  "  There  is  none  right- 
eous, no  not  one.— -There  is  none  that  doeth  p-ood.  na 
not  one. — Then'  throat  is  an  open  sepulchre,  with 
their  tongues  they  have  used  deceit — the  iX)ison  of 
asps  is  under  their  lips.  Whose  mouth  is  full  of 
cursing  and  bitterness — their  feet  are  swift  to  shed 
blood — destruction  and  misery  are  in  their  ways.— - 
The  way  of  peace  they  have  not  known.  There  is 
no  fear  of  God  before  their  eyes."  Such  is  thft 
character  of  the  impenitent ;  of  all  in  a  state  of  na- 
ture, as  drawn  by  the  pen  of  inspiration. 

3.  Notwithstanding  life  and  salvation  are  freeljr 
offered  to  impenitent  sinners,  yet,  like  Lot's  sons-in- 
law,  in  Sodom,  they  are  wholly  undeserving  of  any 
mercy.  They  justly  merit  destruction.  For  the 
sake  of  righteous  Lot,  his  sons-in-law,  who  were  in- 

.jaabitantB  of  Sodom,  had  the  offer  of  deliverance.— 


S  E  R  M  O  N    IV*  55 

For  the  sake  of  Christ,  and  through  his  atonement) 
salvation  is  proposed  to  impenitent  sinners,  on  con- 
dition of  gospel  faith  and  repentance.  Had  Lot's 
sons-in-law  joined  themselves  to  him,  and  fled  out  of 
the  city,  they  would  still,  in  themselves,  have  been  as 
ill-deserving  as  ever,  and  as  any  of  those,  who  were 
left  behind.  And  when  any  of  mankind  comply 
with  the  call  of  the  gospel,  and  are  joined  to  Christ, 
it  does  not  imply  that  they  are  better  than  others,  or 
have  done  any  thing  more,  to  recommend  them  to 
the  divine  favor.  None  have  any  merit.  All  are 
children  of  wrath.  All  have  broken  the  law,  and 
are  under  its  curse  ;  for  it  is  said,  "  Cursed  is  eveiy 
one,  that  continueth  not  in  all  things,  written  in  the 
law,  to  do  them." 

4.  As  the  sons-in-law  of  Lot,  when  addressed  bj 
him,  were  in  danger  of  sudden  destruction,  from  the 
sentence  denounced  against  Sodom  ;  so  impeniten 
sinners,  who  are  addressed  in  the  gospel,  are  in  the 
most  imminent  and  constant  danger,  on  account  of 
the  displeasure  of  God,  and  the  sentence  of  his  right- 
eous law,  which    is  passed    against  the  ungodly. 

"  God  is  angry  with  the  wicked,  every  day."  For 
their  opposition  to  his  law,  and  their  rejection  of  the 
gospel,  his  righteous  indignation  is  kindled  against 
them  ;  and  so  long  as  they  continue  impenitent,  they 
are  treasuring  up  wrath  against  the  day  of  wrath. 

How  uncertain  is  life,  on  the  brittle  thread  of 
which,  hang  everlasting  things  !  What  folly  to  pre- 
sume upon  it !  Sinners  know  not  what  a  day  may- 
bring  forth  ;  and  yet,  at  death,  continuing  impenitent, 
they  are  liable  to  a  destruction,  unspeakably  greater 
than  that  of  Sodom. 

5.  Like  Lot's  sons-in-law,  impenitent  sinners,  un- 
der the  gospel,  are  apprized  of  their  danger,  and 
urged  to  avoid  it.  God  first  sent  his  prophets,  upon 
this  message,  to  sinners.     He,  afterwards,  spake  to 


56  SERMON    IV. 

them  by  his  Avell-beloved  Son  ;  and  he  stiil  continues 
to  address  them,  in  his  holy  word.  They  are  warned 
by  the  ambassadors  of  Christ ;  and  not  only  warned, 
but  pressed  and  urged,  to  flee  for  refuge,  to  the  hope 
set  before  them  in  the  gospel.  By  these  means, 
they  are  informed  of  the  extent  and  perfection  of  the 
divine  law,  of  God*s  disapprobation  of  all  sin,  of  his 
determination  to  punish  the  impenitent,  with  an  ever- 
lasting destruction,  and  that  if  they  turn  a  deaf  ear 
7iowj   tiiey  will  hereafter  cry,  but  cry  in  vain. 

6.  Sinners,  like  Lot's  son^.-in-law  in  Sodom,  are 
vmbelieving.  They  discredit  the  message,  addressed 
to  them.  Lot  seemed  like  one  that  mocked,  to  his 
sons-in-law.  So,  while  the  ambassadors  of  Christ 
declare  to  sinners  their  danger,  while  they  speak  of 
future  retributions,  the  regions  of  endless  despair,  and 
the  divine  determination  to  destroy  all  the  workers 
of  iniquity,  they  are  considered  as  mocking,  as  being 
weak  and  enthusiastic,  and  unworthy  of  attention. — 
That  God  is  possessed  of  such  a  character  as  they 
represent,  so  infinitely  opposed  to  sin,  so  determined 
to  punish  the  impenitent  with  everlasting  destruction, 
is  accounted  impossible.  Sinners  cannot  believe  it 
to  be  consistent  with  goodness,  although  clearly- 
revealed  in  the  sacred  volume.  Making  their  ov/n 
feeling,  therefore,  the  standard  of  judging,^  and  ad- 
mitting nothing  as  truth,  but  what  they  wish  to  be 
such,  sinners  are  enabled  to  work  themselves  up  inta 
a  kind  of  ease,  or  stupidity,  so  that  they  can  hear  and 
despise  the  most  solemn  warnings,  and  determine  to 
continue  in  the  city  of  sinful  indulgence,  and  run  the 
dreadful  venture  of  falling  under  the  wrath  of  God. 

7.  Like  the  sons-in-law  of  Lot,  sinners,  notwith- 
standing all  their  self-flattery  and  disbelief,  will, 
finally,  be  destroyed  in  the  flames  of  divine  wrath. 
Their  endeavouring  to  persuade  themselves  that  i/iis 
is  not  true,  will  not  render  it  untrue.     Though  they 


S  E  R  M  O  N    IV.  57 

may  now  laugh  at  fear,  and  make  a  mock  at  sin  ;  yet 
an  awful  calamity  assuredly   awaits  them.     It  will  be 
more  tolerable  for  Sodom  and   Gomorrha^  in  the  day  of 
judgment^  than  for  them. 

Lastly.  All  the  finally  impenitent  will  perish, 
Like  Lot's  sons-in-law,  by  their  own  folly.  They 
are  abundantly  warned  of  their  danger.  The  door  of 
the  gos-pel  is  set  open  before  them.  They  have  a 
plenitude  of  the  means  of  grace,  "  line  upon  line, 
and  precept  upon  precept.''  They  are  told  that  the 
wages  of  sin  is  death  ;  and  are  urged  by  the  most 
powerful  motives,  to  flee  for  refuge,  to  the  hope  set 
before  them,  even  the  Lord  Jesus  Christ.  But  they 
set  at  nought  all  counsel,  and  despise  all  reproof,  and 
nish  on  to  destruction,  in  opposition  to  all  the  argu- 
ments of  the  gospel,  the  light  of  reason,  and  the  dic- 
tates of  their  own  consciences.  Surely  they  will  be 
without  excuse.  As  the  fool  dietli,  they  die.  They 
perish  by  their  own  folly. 

Thus  it  appears,  that  the  situation,  conduct,  and 
destruction  of  Lot's  sons-in-law,  are  an  emblem  of 
the  situation,  conduct,  and  destruction  of  the  ungod- 
'  ly  and  impenitent,  and  among  other  things,  written 
of  old,  are  obviously  held  up,  for  a  warning  to  us  in 
this  age  of  the  w^orld. 

In  review  of  what  has  been  said,  how  dangerous 
must  we  consider  the  situation  of  careless  sinners  ! 
How  foolish  and  criminal  is  their  conduct,  and  how 
alarming  their  prospects  !  And  is  it  not  probable, 
that  there  are  some  of  this  character  among  our- 
selves ?  We  have  reason  to  hope,  that  many  pres- 
ent have,  at  the  call  of  the  gospel,  fled  from  spirit- 
ual Sodom,  and  escaped  for  their  life  to  the  moun- 
tain, nor  tarried  in  all  the  plain.  But  that  there  are 
others  who  linger  beliind,  and  are  in  a  state  of  im- 
penitence, cannot  be  doubted.  For  the  sake  of  such^ 
if  they  are  not  moved  by  what  has  already  been 
said,  I  v/ould  address  the  words  of  a  great  and  good, 
divhie,  who,   although  dead,    yet  speaketh.     Thejr 


58  S  E  R  M  O  N    IV. 

were   addressed   to  a   congregation,  whose  circum- 
stances were  somewhat  similar  to  ours.     "  There  is 
rer.son,"  says  he,  "  to  think,  that    some  have  lately 
fled  for  refuge,  to  Christ.     And  will  you,  (?'.  i?.  the 
impenitent)   be  y/illing  to    st.iy  behind,  v.ud  be  con- 
demned to  suHer,  for  ever,  in  the  lake  of  fire  ?  Here- 
after,   you    will    see  others  mounting   up,    as   with 
wings,    and  with  songs   of  joy,  to  meet  the    Lord. 
But   if  you    remtdn    unconcerned,    you    will,  at  the 
same  time,  be  filled  with  horror  and   amazement.— 
It  is  an  ay/fui  thouglit,  that  there  are  now  some  per- 
sons present,  in  this   congregation,  w^ho  v»'ili,  proba- 
bly, be  subjects  of  eternal  misery.     There  are  prob- 
ably some,    nov/  licaring  this  discourse,  whom  the 
rest  of  the  congrega,tion  will,    at  the  judgment  day, 
see   at  the  left  hand  of  the  Judge.     J\/mv,  we  know 
not  their  names — «*,ve  know  not  wliat  seats  they  sit  in, 
nor  whom   to   pilch  upon.     But  God  Jiuoweth  the 
names,  and  now  seeth  and  knoweth  vt  hat  they  think, 
and  how  much  tbey  regard  t!)e  warning  given  them, 
this  day.     We  have  no  reason  to  suppose,  but  that 
some  of  you,  my   hearers,  will,  hereafter,  see  oth- 
ers   entering  into  glory,  with  Christ  and  saints  and 
angels,  while  you,  with  disappointment  and  despair, 
will    be   cast    oft.     It  may   be,  that  the  persons   are 
now"  flattering  tr.tmselves  in  their  hearts,  that  it  will 
not  be  they.     Every  one  present  hopes  to    obtain 
Heaven.     If  any  thought  they  should  fail  of  it,  they 
would  be  p-reatJv  amazed.     But  as  77tany  will  fail  of 
it,    so  it  is  not  to  be  supposed,  but  that  there  are 
some  present,  wlio   will  not  be  in  earnest ;  who  will 
not  hearken   to  the  call  of  the  gospel,  nor  improve 
the   price   put   into  their   hands.     Tell  them  of  th« 
awful  danger,  as  often  as  you  will,  and   set  it   out  in 
as  lively  colors  as  you  will ;  yet  they   will  be   slack 
&nd  slothful.     And  they  will  never  be  likely  to  obtain 
heaven,  while  they  are  sleeping  and  dreaming  and  in- 
tending and  hoping,  but  the  wrath  of  God  will  over- 
take them.     Nor  is  it  to  be  supposed,  that  ^\\  who 


SERMON 

^re  now  seeking,  will  hold  out.     Some  will  probably 
backsiide.     If  they  now  seem  to  be  pretty  much  en- 
gaged, it  will  not  hold.     Times  will  probably  alter, 
by   and  by,    and  they   not  having    obtained  grace, 
there  will  be  many  temptations  to  backsliding,  which 
they   will  comply  with.     Some  that  are  now  under 
convictions,  may  lose  them.     Perhaps  they  will  not 
leave  seeking  salvation  at  once,  but  will  come  to  it 
by  degrees.     After  a  while,  they  vail  begin  to  heark- 
en to  excuses,  net  to  be  quite  so  engaged  and  so  con- 
stant in  duty.     They  will  begin  to  think  that  they 
need  not  be   quite  so  strict.     They   will  say    within 
themselves,  that  they  see  no  hurt  in  such  and  such 
things.     They   see  not  but  that  they  may  practise 
them  without  any^  or  besure,  any  great  guilt.     Thus 
givng  way  to  temptation,  and  hearkening  to  excus- 
es, they  Avill,  by    degrees,  lose  all  concern  about  re- 
ligion, and  become  still  more  hardened  in  sin  than 
before."     [Thus    far,   the  words  of   President  Ed- 
wards.J     Are  they  not  applicable  to  us,  at  the  pres- 
ent time  ?  May  they  sink  deep  into  all  our  hearts, 
that  the  awful  predictions  they  contain  may  never  be 
verified  respecting  any  one  of  us.     There  is  now, 
my  hearers,  a  door  open  for  all.     In  the  gospel,  all 
are  warned  and  invited.     It  is  of  infinite  importance, 
to  attend  seriously   and  speedily  to  these  warnings 
and  invitations.     It  may  soon  be  too  late.     Death  is, 
probably,    very  near  to  many  of  you  ;  and  even  in 
life,    we  are  liable,  for  the  abuse  of  the  means  of 
grace,  to  be  given  up  to  hardness  of  heart  and  blind- 
ness of  mind.     Let  all,  therefore,  be  persuaded,  this 
day,  to  heai'ken  to  the  warnings  and  invitations  of 
God,  in  his  word,  witli  which,   in  the  language  of 
the  text  and  context,  I  shall  conclude  this  discourse. 
"  Up,    get    ye    out  of  this  place  ;  for  the  Lord  will 
destroy  this  city.— Escape  for  thy  life — look  not  be- 
hind thee— neither  stay  thou  in  all  the  plain.     Es- 
cape to  the  mountain,  lest  thou  be  consumed." 


^ir. 


SERMON    V. 


tHE    WORD    OF    CHRIST    IN    THE    HEARTS    OF    BE' 

LIEYERS. 


COLOSSIAT^S  III.  16. 

Im  thevjoi-d  of  Christ  dnvell  i7i  you  richly  in  all  ivisdonu 

\j  NE  of  the  greatest  favors,  with  which  God  has 
been  pleased  to  bless  mankind,  is  a  revelation  fronfi 
himself,  respecting  his  true  character,  counsels,  and 
designs,  and  the  way  of  life  and  salvation  by  his  Son. 
To  neglect  such  a  revelation,  or  to  continue  grossly 
ignorantof  the  things  contained  in  it,  manifests  ex- 
ceeding stupidity,  criminality,  and  ingratitude.  Hence 
the  representations  in  the  scriptures,  that  it  v-ill  be 
more  tolerable  for  those  who  perish  without  any, 
knowledge  of  the  gospel,  than  for  those  who  perish 
under  its  light,  through  inattention  to  it,*or  by  slight- 
ing its  offers.  And  hence  the  divine  command  to 
sinners,  not  to  harden  their  hearts  against  the  voice 
of  Christ,  iDut  to  ixiceive  his  word,  and  let  it  dwell  in 
them.  The  words  of  our  text  v/ere  originally  ad- 
dressed to  professing  Christians  :  Let  the  rjord  of 
Christ  dwell  in  you  richly,  in  allvjisdoiyi.  And  they 
'may  be  urged  upon  such,  by  arguments  of  peculiar 
Vt'eight  ;  but  they  belong  to  all,  to  whom  the  vvord 
of  Christ  comes.     The  duty   enjoined  in  them  is  iu-- 

F 


62  S  E  R  M  O  N    V. 

cnnibent  upon  all  who  have  the  scriptures  ;  and  a 
compliance  is  of  great  importance.  In  discoursing 
upon  the  words,  I  shall 

I.  Consider  the  import  of  the  exhortation  they 
contain.     And, 

II.  Offer  reasons  in  support  of  the  duty  ;  or  show 
why  we  should  let  the  word  of  Christ  dwell  in  us 
lichly,  in  all  wisdom. 

1.  With  respect  to  the  import  of  the  exhortation, 
I  observe,  that  by  the  word  of  Christ,  as  before  inti- 
mated, is  meant  the  holy  scriptures.  Christ  is  the 
author  of  the  whole  word  of  God,  as  it  was  indited 
by  his  Spirit ;  and  as  in  the  economy  of  redemption, 
it  is  the  Son,  who  revealeth  the  Father,  agreeably  to 
the  testimony  of  Christ  himself,  Matt.  xi.  27.  "  Nei- 
ther knoweth  any  man  the  Father,  save  the  Son,  and 
he  to  vrhomsoever  the  Son  will  reveal  him." 

2.  The  exhortation  in  the  text  implies  and  re- 
quires, that  we  receive  the  word  of  Christ,  or  the 
truth  v.liich  he  has  revealed,  into  our  hearts.  It  is 
not  sufficient,  that  we  receive  it  into  our  habitations, 
or  merely  give  it  a  place  in  our  houses,  as  m.any  do, 
who  yet  continue  greatly  ignorant  of  the  truth,  or 
wholly  opposed  to  it  ;  but  we  must  receive  it  into 
our  minds — we  must  give  it  a  place  in  our  hearts  : 
"  Let  the  ^^^ord  of  Christ  dwell  in  you." 

o.  It  implies  also,  that  we  have  our  thoughts  and 
meditations  much  upon  the  word  of  Christ.  It  is 
not  suflicient,  that  we  have  some  transient  acquaint- 
ance, or  intercourse  with  it,  as  we  do  with  strangers, 
whom  Ave  entertain  for  a  night  ;  but  we  are  to  let  it 
dwell  in  us — taking  up  its  abode,  as  a  constant  inhabi- 
tant. "  Let  the  word  of  Christ  d-.vell  in  you."  Agrec- 
i\ble  to  this,  was  the  word  of  God  by   Moses,  Deuis 


S  E  R  M  O  N    V.  63 

xi.  18,  19,  20.  "  Therefore  shall  ye  lay  up  these 
my  -words  in  your  heart,  and  in  your  soul,  and  bind 
them  for  a  sign  upon  your  hand,  that  they  may  be 
as  frontlets  between  your  eyes.  And  ye  shall  teach 
them  your  children,  speaking  of  them  when  thou 
sittest  in  thine  house,  and  when  thou  walkest  by 
the  way,  when  thou  liestdown,  and  when  thou  risest 
lip.  And  thou  shalt  write  them  upon  the  door- 
posts of  thine  house,  and  upon  thy  gates."  This  is  to 
receive  and  entertain  the  y/ord  as  a  constant  guest, 
and  intimate  companion  of  our  hearts. 

Again,  The  exhortation  directs  us,  not  merely  to 
entertain  in  us  some  of  the  truths  which  Christ  has 
spoken,  or  a  partial  and  imperfect  knov/ledge  of  his 
word  ;  but  we  are  to  let  it  dwell  in  us  richly  ;  that 
is,  copiously  :  having  an  extensive  acquaintance  with 
the  doctrines,  duties,  and  institutions,  and  v.dth  parti- 
cular precepts,  promises,  and  threatenings  which  it 
contains.  Riches  consist  in  abundance  ;  and  to  let 
the  word  of  Christ  d-,vell  in  us  richly,  implies  a  full 
and  particular  acquaintance  with  the  scriptures  :  or, 
which  is  the  same,  such  an  acquaintance  with  them, 
as  furnishes  the  mind  with  a  rich  variety  of  subjects 
for  delightful  and  profitable  meditation  ;  rules  for  di- 
rection, in  all  difficult  cases,  and  of  promises  for  sup- 
port and  consolation  in  trouble.     Therefore, 

Lastly,  it  is  added,  let  the  word  of  'Christ  dwell 
in  you  richly, ///«//  %visdo77i  ;  or  so  as  tofiavean  accu- 
rate and  extensive  understanding  of  it,  that  we  may 
be  filled  v/ith  true  wisdom  and  knowledfrc,  in  the 
tliingsof  Ciod  ;  and  derive  ail  that  benefit  IVorn  it, 
Avhich  it  is  calculated  to  give.  This  is  doubtless 
the  general  import  of  the  exhortation  in  our  text. 
It  is  not  suiBcicnt,  that  we  receive  the  vrord  of  God 
into  our  houses,  or  pay  only  a  transient  attenliDUto  ii:, 
at  distant  intervJs — nor  yet,  that  our  acquaintance 
with  it  bo  partial,  confined  to  a  very  few  things,  though 


64  SERMON    V. 

we  might  dwell  much  upon  them  ;  nor  would  it 
answer  the  divine  requirement,  were  our  acquaint- 
ance with  the  scriptures  to  be  ever  so  extensi^'e,  if 
it  consisted  in  little  more  than  treasuring  up  the 
words  in  our  memories,  or  understanding  particular 
passages,  without  perceiving  their  conuection  with 
the  system  of  scripture  doctrines  ;  but  we  must  let 
the  word  of  Christ  dv/ell  in  us  richly,  in  all  wisdom, 
or  understanding.  In  order  to  this,  it  is  evident  that 
much  study  of  the  scriptures,  with  patient,  candid, 
and  prayerful  examination,  is  requisite.     The 

II.  Thing  proposed  was  to  offer  reasons  in  suppoi-t 
of  this  duty  ;  or  to  show  why  we  ought  to  let  the 
word  of  Christ  dwell  in  us  richly,  in  all  wisdom,  as 
here  explained. 

1 .  An  obvious  and  sufficient  reason  is  the  com- 
«mand  of  God.  This  is  plain,  pointed,  and  often  re- 
peated. It  v/as  given  by  Moses  in  the  Old  Testa- 
ment as  in  the  passage  just  cited  from  Deuterono- 
my :  "  These  words  which  I  command  thee  this 
day,  shall  be  in  thy  heart."  They  were  commanded 
to  learn  and  remember  them,  and  to  meditate  upon 
them,  day  and  night  ;  and  so  to  digest  and  under- 
stand them,  as  to  be  able  to  teach  them  to  their  chil- 
dren, and  all  under  their  care.  In  the  New  Testa- 
ment, in  addition  to  tlie  express  words  of  the  text, 
wc  lind  God  requires  of  his  people,  that  they  should 
be  enriched  with  all  knowledge,  and  to  abound  yet 
more  and  more,  in  knowledge  and  in  .all  judgmcnt.^ 
The  apostle  exhorts  his  brethren,  Heb.  vi.  1.  "  To 
leave  the  first  principles  of  the  doctrine  of  Christ, 
and  go  on  to  perfection  :'*  that  is,  not  to  rest  satis- 
fied v.ith  a  partial  acquaintance  with  the  scriptures, 
or  with  a  knoAvlcdge  of  the  plainest  things — the  first 
principles  ;  but  to  become  acquainted  v.ith  the 
whole  system  of  divine  truth,  evt  i  the  deep  thing's 
of  God,  so  faras^hese  are  revealed. 


SERMON    V.  65 

2.  The  reasonableness  and  importance  of  the  duty 
enjouied  m  the  text  will  appear,  if  we  consider  the 
character  of  Christ,  who  speaks,  and  the  iraportanco 
of  the  subjects,  upon  which  he  addresses  us  in  his 
word.  He  is  the  glorious  Son  of  God,  who  has  come 
forth  from  God,  and  is  alone  able  to  reveal  him  ;  as 
he  is  in  the  bosom  of  the  Father,  and  is  perfectly  ac- 
quainted with  his  mind  and  will,  and  in  whom  are 
hid  all  the  treasures  of  wisdom  and  knowledge.  Does 
it  not,  therefore,  greatly  become  us  to  hearken  to 
his  voice,  and  to  let  his  word  dwell  in  us  richly  1 
Especially  wh "/A  we  consider  the  import.Viit  subjects 
upon  which  he  addresses  us — they  are  no  less  than 
the  being  and  perfections  of  God,  and  all  the  im- 
portant truths  of  religion  ;  as  the  creation  of  the 
■^vorkl — the  creation  and  fall  of  man — the  immortality 
of  the  soul — the  resurrection  of  the  body — a  future 
judgment — and  an  eternal  retribution  to  the  saints, 
and  to  the  wicked — the  way  of  salvation,  by  a  medi- 
ator— the  work  of  the  Holy  Spirit  on  the  hearts  of 
men — our  duty  to  God,  and  the  Avay  in  which  wc 
may  become,  in  our  measure,  like  God  himself,  and 
enjoy  him  for  ever  !  V/hat  interesting  subjects  1  Hov/ 
valuable,  and  how  important  to  be  known  !  They 
are  indeed  the  study  of  angels,  who  desire  to  look 
into  these  things ;  and  they  have  been  the  main 
study  of  the  holy  patriarchs,  prophets,  and  apostles, 
and  of  all  good  men,  in  every  age  of  the  v/orld. 

3.  A  compliance  v/ith  the  injunction  in  the  text, 
is  necessary  to  a  comfortable  assurance  of  liopc.  If 
the  word  of  Christ  dwell  not  in  us,  if  we  neglect  to  study 
it,  or  to  meditate  day  and  night  upon  the  truths  which 
it  reveals  ;  and  find  our  liiinds  better  pleased,  and 
chiefly  taken  up  with  other  things,  we  manifest  a  cor- 
rupt taste,  and  give  evidence  that  we  have  no  true 
regard  to  Christ,  who  speaks  in  his  w6rd.  Nothing 
is  more  evident  than  that  what  cur  hearts  are  upon, 
wiil  engage  our  earnest  attention.     What  an  ardent 

F  2 


66  SERMON    V, 

affection  was  manifested  by  David,  and  the  saints  of 
old,  to  every  part  of  the  word  of  Christ  which  they 
then  had.  Their  language  was.  Oh,  how  I  love  thy 
iaw — it  is  my  meditation  all  the  day,  my  soul  break- 
eth  for  the  longing  it  hath  unto  thy  judgments  at 
all  times — the  law  of  thy  mouth  is  better  to  me  than 
thousands  of  gold  and  silver.  But  the  word  of  God 
has  been  greatly  enriched,  since  the  time  of  David, 
If,  therefore,  we  have  the  scriptures  in  our  hands, 
and  yet  let  not  the  word  of  Christ  dwell  in  us  richly, 
^v'c  manifest  disaffection  to  the  character  of  God, 
•and  of  the  liaviour,  and  to  the  whole  Y'.m  of  redemp- 
tion, ar/d  the  glorious  things  implied  in  it.  Only  in 
proportion,  therefore,  as  we  comply  with  the  duty 
enjoined  in  the  text,  can  we  have  a  well  grounded 
hope  in  ourselves,  and  adorn  a  profession  of  friend- 
ship to  Christ  before  men. 

4.  The  importance  of  complying  with  the  exhor- 
tation in  the  text,  appears  from  the  consideration^ 
that  the  word  of  God  is  a  peculiar  mean  of  sancti- 
fication.  This  must  be  an  interesting  motive  to  every 
Christian.  Christ  prayed,  that  his  followers  might 
be  sanctified  through  the  truth,  even  by  the  word  of 
God,  vrhich  is  truth.  We  are  taught,  that  the  gos- 
pel worketh  efiectually  in  those  who  believe.  But  in 
order  that  the  word  of  God  may  be  to  us  a  mean  of 
sanctification,  it  must  be  understootl,  and  received,, 
and  dwell  in  us  richly.  Would  we,  therefore,  grow 
in  grace,  we  must  grov/  in  the  knowledge  of  our 
Lord  Jesus  Christ,  by  an  extensive  and  critical  ac- 
quaintance with  his  word.  An  expansion  of  the 
jiiiind,  by  an  increase  of  the  knowledge  of  the  truth, 
or  word  of  Christ,  m  its  various  parts  and  connections, 
supplies  the  heart,  with  objects  for  the  exercise  of 
its  affections  ;  and  vtpon  becoming  thus  enlarged,  the 
soul  is  sweetly  constrained  to  run  in  the  way  of  th& 
divine  com mandments . 


SERMON    V.  67 

5.  The  word  of  God  is  a  rich  source  of  Christian 
enjoyment  and  consolation.  The  habitual  joy?  which 
was  possessed  by  the  apostles  and  primitive  Chris- 
tians, arose  chiefly  from  a  knowledge  and  belief  of 
the  truth  of  God's  word.  To  those,  in  whom  the 
word  of  Christ  dwells  richly,  in  all  wisdom,  it  be- 
comes easy  and  natural,  to  teach  and  admonish  one 
another,  in  psalms  and  hymns,  and  spiritual  songs- 
singing  and  making  melody  in  their  hearts  unto  the 
I^ord.  Under  all  trials  and  afflictions,  a  knowledge 
of  the  word  of  Christ  supports  them.,  and  enables 
them  to  glory  in  tribulation,  and  bears  up  the  mind, 
even  in  the  nearest  views  of  death.  But  no  effect  of 
this  kind  can  be  produced  by  the  word  of  Christ, 
any  fiuther  than  we  become  acquainted  with  the 
scriptm'es,  inibibe  the  truth,  and  cause  it  to  dwell  in 
us. 

6.  We  ought  to  let  the  Word  of  Christ  dwell  in  us 
richly,  in  all  wisdom,  because  it  will  lay  a  foundation 
for  peculiar  usefulness  in  the  world.  It  will  assist 
and  enable  us  to  diffuse  light  among  those,  with 
whom  we  are  conversant.  This  is  an  important  duty. 
Professing  Christians  ought  to  cause  the  light  of 
truth  to  shine,  not  only  by  living  according  to  it,  but 
by  diffusing  instruction,  in  the  way  of  conversation,  and 
by  teaching  those  under  their  care.  Every  Christian 
moves  in  a  sphere  of  some  extent^  and  ought  so  to 
occupy  it,  as  to  embrace  every  occasion  which 
may  offer,  for  communicating  divine  knowledge,  as 
far  as  possible,  to  those  around  him.  The  duties  of 
a  parent,  and  a  master,  particularly,  include  in  them 
the  instruction  of  those  committed  to  their  care.— 
There  are  opportunities  in  which  all,  in  every  station 
and  situation,  might  communicate  the  light  of  the 
knowledge  of  divine  truth  to  others,  if  they  were 
possessed  of  it.  But  as  it  is  erident  we  cannot 
communicate  any  thing,  beyond  the  degree  in 
which  we  pcssess   it,  the  discharge  of  tliis  duty,  so 


€8  SERMON    V. 

important,  and  so  desirable  to  the  benevolent,  depends 
upon  our  compliance  with  the  injunction  iiythe  text, 
to  let  tlie  word  of  Christ  dwell  in  us  richly,  in  all  wis- 
dom. In  no  other  way  can  we  be  qualified,  for  teach- 
ing and  admonishing  one  another,  upon  divine  sub- 
jects, to  profit  and  edification. 

7.  A  thorough  and  intimate  acquaintance  with  the 
word  of  Christ,  so  as  to  understand  the  system  of  truths 
Avhich  it  contains,  with  their  connection  and  depend- 
ence, will  be  a  great  support,  in  times  of  apostacy, 
when  many  are  liable  to  be  carried  about  by  every 
wind  of  doctrine,  and  to  make  shipwreck  of  fdith. 
But  without  this,  there  is  no  safety.  We  are  in 
danger  of  being  led  away,  by  the  error  of  the  wicked, 
and  the  cunning  craftiness  of  those  who  lie  in  wait  to 
deceive.  Even  real  Christians,  who  have  some 
knowledge  of  the  truth,  unless  the  word  of  Christ 
dwells  in  them  richly,  in  all  wisdom,  will  be  confused 
in  their  ideas  of  many  subjects,  and  consequently  be 
unstable,  and  liable  often  to  change  from  one  senti-^ 
ment  to  another,  to  the  injury  both  of  tbemselves 
and  the  cause.  I  would  only  observe  further^  that 
each  of  the  arguments  now  adduced  is  sufficient,  of 
itself,  to  evince  the  great  importance  of  the  duty 
inculcated  in  the  text.  Indeed,  the  command  in  the 
text  is  sufiicient  ;  yet  the  other  considerations  now 
adduced,  serve  to  exhibit  the  importance  of  a  thor- 
ough knowledge  of  the  scriptures,  in  various  points 
of  light,  and  are  weighty  motives  to  a  diligent  study 
of  the  word  of  Christ. 

What  remains,  is  an  application  and  improvement 
of  the  subject. 

1.  This  subject  administers  reproof  to  all  such,  as 
have  the  holy  scriptures  in  their  hands,  and  yet  suf- 
fer them  to  lie  neglected  ;  and  who  continue  igno- 
rant of  the  first  principles  of  the  doctrine  of  Christ, 
The  duty  now  enforced,  to  let  t/ie  ivord  of  God  chvcll 


S£RMOK   V.  6^ 

in  us  ricfilit  in  all  wisdom^  certainly  involyes  the  study 
of  it,  because  it  involves  a  remembrance  and  love  of 
the   things  which  it  contains ;  a  delight  to  meditate 
upon  them  ;  ?<.nd  to  make  them  the  frequent  subject 
of  reflection  and  conversation.     Are  there  not  many 
present  then,  to  whom  our  subject  brings  reproof  I 
Suffer  me,  my  friends,  faithfully  to  address  the  ques- 
tion to  your  consciences.  Do  you  study  the  holy  scrip-^ 
tures  ?  Are  you  familiar   with  the  word  of  Christ  ? 
Is  it  the  great  and  daily  business  of  your  lives,  to  in- 
crease in  the  knowledge  of  it,  that  it  may  dv/ell  in 
you  richly,  in  all  wisdom  ?  On  the  contrary,  do  not 
many  of  you  treat  it  with  almost  total  neglect  ?  Is 
it  not  the  case  with  some  of  you,  who  have  advan- 
ced into  the  middle,    or  decline  of  life,  that  your 
thoughts  are  absorbed,  from  day  to  "^lay,  and  from 
week  to  week,  and  even  upon  the  Lord's  day,  by  thte 
cares   aUd  pursuits  of  the   worM — -the  thoughts  of 
your  farms,  merchandize,  luxuries,   diversions,  and 
pleasures  ?   and  that  you  are   more  delighted   with 
these   things,    and   make    greater   progress  in   the 
knowledge  of  them,  than  in  the   knov/ledge  of  the 
scriptures  ?  Is  itnot  al^o  the  case  with  many  of  you, 
v/ho  are  in  youth,  and  in  childhood,  that  your  minds 
are  more  engaged  in  the  various  pursuits  and  amuse- 
ments of  the  world,   than   in  the   study   of   God^s 
>vord  ?  Though  God  has  made  you  rational  creatures, 
preserved  you  in  life,  surrounded  you  with  blesshigs, 
put  his  v/ord  into  your  hands,  and  given  you  oppor-  . 
tunity,  even  from  your  early  childhood,  to  know  the 
holy  scriptures  ;  yet  have  you  not  neglected  them, 
and  taken  more  pleasure  in  other  studies,  and  other 
objects,  even  in  vanity  and  folly  ?  Now  if  you  admit 
the  scriptures  to  be  from  God,  and  that  they  reveal 
a  way  of  life  and  salvation,  and  testify  of  Jesus — his 
person,  offices,  and  works,  as  it  is  presumed  you  do, 
after  the  abundant  evidence  which  has  been  set  be- 
fore you  of  their  divinity,  surely  you  must  stand  re- 
proved by  our  subject,  ev^n  at  the  bar  of  your  qwix 


ro  S  E  R  M  O  N   V. 

consciences^  as  guilty  of  great  impiety  and  ingrati- 
tude, and  extreme  folly  1  "  And  how  can  you  escape, 
if  you  neglect  so  great  salvation,  which  at  the  first 
began  to  be  spoken  by  the  Lord,  and  was  afterwards 
confirmed  by  them  that  heard  him,  God  also  bear- 
ing them  witness,  both  with  signs  and  wonders  and 
divers  miracles  and  gifts  of  the  Holy  Ghost,  accord- 
ing to  his  will."— 

Again,  are  not  many  of  you,  my  brethren,  who 
profess  to  be  Christians,  to  be  disciples,  or  learners, 
in  the  school  of  Christ,  greatly  deficient  in  the 
knowledge  of  his  word  ?  Are  you  not  guilty  of  in- 
.  volving  yourselves  too  much  in  the  cares  of  the 
world  ;  so  as  to  neglect  reading  and  meditating  upon 
the  scriptures,  and  of  losing  a  sePise  of  your  depend- 
ence, and  the  importance  of  fervent  prayer  for  divine 
teaching  ?  In  consequence  of  this,  are  there  not  some 
of  you,  who,  for  the  time,  ought  to  be  able  to  teach 
others,  yet  almost  need,  that  one  ehould  teach  you 
again,  which  be  the  first  principles  of  the  oracles  of 
God? 

Are  there  not  some  also,  who  profess  to  be  Christ- 
ians, and  to  love  the  truth,  who  yet  say  by  their  con- 
.  duct,  that  they  have  no  delight  in  it  ?  Who  rarely 
open  their  bibles,  except  upon  the  Lord's  day,  and 
even  then,  with  cold  indifference,  and  a  spirit  of  bon* 
dagc  ?  Who  are  backward  to  unite  in  Christian  con- 
.  versation,  or  conference  upon  religious  subjects,  not 
only  at  common  times,  but  even  upon  the  sabb.ith, 
in  the  interim  of  dl\ine  worship;  and  are  more  for- 
ward to  join  v/ith,  or  at  least  to  draw  near  and  listen 
to  those  circles  and  groups  of  persons,  who  open- 
ly profane  the  sabbath^  by  conversing  upon  the  busi- 
ness, the  news,  andthe  politics  of  the  times,  than 
to,listen  to,  or  converse  with  those,  v/hose  delight  is 
in  tlie  v/ord  of  God,  and  m  the  prosperity^of  Zion  ? 
And  who,  upon  other  days  or  evenings,  if  their 
brethren  convene  for  socicd  prayer,  and  to  confer  up- 


S  E  R  M  O  N   V.  fl 

on  the  wdrd  of  Christ,  and  hear  it  opened  and  ex- 
pDim-Ied,  are  rarely  or  never  present ;  but,  if  per- 
sons of  a  very  different  description  meet,  and  for 
very  different  purposes,  will  suffer  no  small  obstacle 
to  prevent  their -attendance  ? 

If  this  be  \iiQ  case  with  any  among  us,  I  would 
take  occasion,  from  our  text  and  subject,  to  exhort 
them,  to  relbitjtish  their  hope,  and  no  longer  to 
consider  themselves  Christians,  or  as  having  any  pre- 
paralion  of  heart,  to  enjoy  the  kingdom  of  God  I  Let 
me  ask  such,  what  ground  hare  you  to  hope  ?  What 
reason  have  you  to  conclude,  that  you  have  been  born 
of  the  vSpirit,  and  that  you  possess  any  true  conform- 
ity of  heart  to  God,  or  delight  in  his  character,  if  you 
let  not  the  word  of  Christ  dwell  in  you,  if  you  sel- 
dom read  it,  or  reflect  upon  it,  and  are  better  pleased 
with  the  company  and  conversation  of  persons  of  loose 
moral  sentiments,  than  of  your  brethren,  or  those 
who  fear  the  Lord,  thmk  upon  his  name,  and  speak 
often  to  one  another  ?  Surely  you  have  none  !  Be 
not,  therefore,  deceived.  The  tree  is  known  by  its 
fruit ;  and  the  man,  by  whatever  truly  indicates  his 
moral  taste.  The  description  given  by  the  inspired 
psalmist  of  the  godly  man,  as  distinguished  from 
tlie  v/icked,  is  that  "  he  walketh  not  in  the  counsel 
of  the  ungodly,  nor  standeth  in  the  v/ay  of  sinners, 
nor  sitteth  in  the  seat  of  the  scornful  ;  but,  his  de- 
light is  in  the  law  of  the  Lord,  and  in  his  law  doth 
he  meditate  day  and  night."  Let  ail,  therefore,  whose 
character  is  greatly  diverse  from  this,  give  up  their 
vain  confidence,  and  remember,  that  they  carry  in 
their  foreheads  the  mark  of  the  ungodly,  who  are 
like  the  unprofitable  chaff,  which  the  vv  ind  driveth 
away,  and  which  the  fue  of  divine  wrath  will  con- 
sume. 

I  add  once  more — our  subject  carries  reproof  to 
those  parents,  who  neglect  to  instruct  their  children, 
in  the  knowledge  of  the  truth,  and  to  inculcate  upon 
them  the   importance  of  prayerfully    studying    the- 


!r2  S  E  R  M  O  N    V. 

sciipfuresj  for  this  end.  The  divine  command  is : 
'^  Thou  shalt  teacli  them  diligently  to  thy  children^ 
and  shalt  talk  of  them,  when  thou  sittest  in  thii\e 
house,  and  when  thou  walkest  by  the  way  ;  when 
thou  liest  dov/n," — If  parents  neglect  a  prayerful 
daily  reading  of  the  scriptures,  they  have  to  answer 
for  their  own  sins,  and  for  the  evil  which  their  ex- 
ample brings  upon  their  children.  Let  us  then  ex- 
amine ourselves.  Do  you  who  are  parents  teach 
your  children,  and  all  under  your  care,  the  import- 
ance of  studying  the  word  of  Christ,  with  prayer, 
as  they  would  have  it  dwell  in  them  richly,  in  all 
wisdonn  ?  Do  you  teach  them  by  example,  as  well  as 
precept  ?  Do  you  daily  read  the  scriptures  in  your 
families  ?  Do  you  call  them  around  you,  to  hear  the 
oracles  of  God,  and  to  unite  with  you  in  looking  up 
to  your  Heavenly  Father,  for  divine  teaching  ?  If 
you  neglect  this,  you  may  be  sure  your  children 
will  discover  your  inconsistency,  in  teaching  them 
to  do  it,  and  your  wickedness,  in  neglecting  it  your- 
selves. Yea,  you  will  probably  feel  the  inconsist- 
ency, and  soon  neglect  to  inculcate,  by  precept,  w^hat 
you  deny  by  your  example  ;  and  the  probability  is, 
(awful  thought  !)  that  parents  and  children,  in  such 
case,  M'ill  go  on  together,  in  the  neglect  of  the  great 
salvation,  till  they  meet  at  the  barof  their  Judge  ! 

To  conclude  ;  I  would  urge  iipon  all,  the  exhorta- 
tion in  the  text  :  "  Let  the  word  of  Christ  dwell  in 
you  richly,  in  all  wisdom  :"  for  "  blessed  is  the  man, 
whose  delight  is  in  the  law  of  the  I^ord,  and  who,  in 
his  law  doth  meditate  day  and  night.  He  shall  be 
like  a  tree  planted  by  the  rivers  of  water,  that  bring- 
eth  forth  his  fruit  in  his  season  ;  his  leaf  also  shall 
not  witlier  ;  and  whatsoever  he  doeth  shall 
prosper.  The  ungodly  are  not  so  ;  but  are  like  the 
chaft'  which  tJie  wind  driveth  av/ay.  Therefore,  the 
ungodly  shall  not  stand  in  the  judgment. — -For  the 
Lord  knoweth  the  way  of  the  righteous  ;  but  the 
way  of  the  ungodly  shall  perish  1"     Amen. 


S  E  R  M  O  N   VI. 


HE    IMPORTANCE  OF    BEING    ESTABLIS^IED  IN    THE 

TRUTH. 


HEBREWS  XIII.  a 


■'l^e  r.Qt  carried  about  ivith  divers  and  strange  doc^- 
trinsa  :  for  it  is  a  good  tfihrg  that  the  heart  be  estab- 
lished ivith  grace. 

ANSTABILITY,  cither  in  the  doctrines  or  practice 
of  Christianity,  is  both  sinful  and  dangerous.  If 
the  scriptures  be  the  word  of  God,  in  v/hich  all  reli- 
gioustruths,  of  essential  importance,  arc  revealed  v/ith 
sufficient  clearness,  then  all  who,  either  through  in- 
attention or  prejudice,  or  any  other  means,  admit 
erronenous  ideas  ;  or  who  halt  between  two  or  many 
opirions,  on  any  important  points  ;  or  who  adopt 
first  one  sentiment  and  then  another,  accordingly  as 
'  they  meet  with  persons  of  different  ways  of  think- 
ing, are  criminal  indeed,  and  in  continual  danger. 
A  man  who  is  thus  of  a  wavering  mind,  ready  to 
embrace  every  plausible  error  that  presents,  is 'fitly 
compared,  by  the  apostle  James,  to  a  wave  of  the 
sea,  driven  with  the  wind  and  tossed.  Such  an  one 
is  unworthy  of  any  confidence,  and  unlikely  to  ac- 
com.piish  any  thing  valuable  m  the  concerns  of  this 
life,  but  much  more  in  the  things  of  relieicn.     It  is 

G 


74  S  E  R  M  O  N    VI. 

not  iinccmmon,  hcwevcr,  to  find  persons  of  this 
description.  Nothing  is  so  absurd,  or  so  contrary  to 
the  v/hole  tenor  cf  scripture,  but  that,  if  it  be  sup- 
X:)orted  with  a  fc"vy  sophistical  arp;uments,  and  an  ap- 
pearance of  zeal,  it  m  ill  find  adherents,  at  least  for  a 
season,  and  till  some  other  wind  of  doctrine  shall 
blow.  Even  some  of  the  most  important  truths  of 
the  gospel,  such  as  the  divine  sovereignty  in  regen- 
eration— the  universal  and  particular  providence  of 
Gcd — the  complete  divinity  and  humanity  of  Christ 
—atonement  for  sinners  by  his  vicarious  sufferings — 
justification  by  faith,  without  the  deeds  of  the  law, 
and  many  others,  are  embraced  and  rejected  by 
some,  almost  as  often  as  they  heai-  these  subjects  dis- 
cussed by  persons  of  different  sentiments.  Nor  are 
there  wanting  those  who  seem  to  imagine,  that  there 
is  nothin'j-  criminal  or  danp^erous  in  such  instabilitv- 
They  seem  to  suppose  that  it  is  not  much  matter 
what  men  believe^  even  respecting  the  m.ost  essen- 
tial points.  That  men  vvho  deduce  totally  dif- 
ferent and  opposite  systems  of  faith  froin  the  Bible 
may  be  equally  good  Christians  ;  equally  acceptable 
to  God  ;  and  ccnscquently,  that  it  is  immaterial  which 
we  fall  in  with,  or  hov/  often  v.e  change  from  one  to 
the  other.  That  we  shall  arrive  safe  at  tlie  haven 
of  rest,  however  tossed  to  and  fro  in  our  passage,  and 
drif  en  about,  like  a  ship  that  has  no  anchor  or  rud- 
der. But,  certainly,  the  language  of  inspiration  is 
very  cUfTercnt  from  this.  Of  very  different  import 
is  the  warning  in  our  text  :  "  Be  not  carried  about 
with  divers  and  strimee  doctrines." 

Bhjsn?^  that  is,  sundry  ;  or  many  difTerent.  ones  ; 
embracing  first  one,  and  then  another,  without  any 
stability.  ^trany;e  doctrines  ;  that  is,  (as  the  origin- 
al signifies,)  such  as  have  been  unknov.ai,  or  not  re- 
ceived by  the  church  ;  as  persons  coming  from  a 
distance,  whom  we  do  r.ot  Imow,  are  cailed  stran- 
p-crs.  Thus  the  same  word  is  rendered,  Eph.  ii. 
19.     '"  Ye  are  no  more  siran^crs  and  foreigners  ;  but 


SERMON    VI.  75 

fellow  cidzcTis  with  the  saints,  and  of  tho  household 
of  God."  The  apostolic  injunction  in  our  text  there- 
fore is,  to  be  steadfast  in  the  faith  formerly  delivered 
to  the  saints,  and  all  along-  received  by  the  church  ;  and 
not  to  follow  the  propagators  of  new  and  strange  no- 
tions. This  further  appears  to  be  the  meaning  of 
the  admonition,  not  to  be  carried  about  with  diver.'* 
and  strange  doctrines,  from  the  introduction  to  it  in 
the  two  preceding  verses  :  "  Remember  them  v.'hich 
hav^  the  rule  over  you,  v/ho  have  spoken  unto  you  tlie 
word  of  God  ;  whose  faith  follow,  considering  the 
end  of  their  conversation  ;  .Tesus  Christ  the  same 
yesterday^  and  to  day,  and  for  ever."  To  foilov/  nev/ 
and  strange  doctrines,  stands  in  contrast  with  this  ; 
and  it  is  intimated,  that  to  depart  from  the  faith  of 
the  church,  in  Avhich  they  had  been  indoctrinated, 
would  be  practically  saying,  that  Jesus  Christ  is  not 
nov/  the  same  he  once  v/as. 

In  the  last  clause  of  my  text,  the  aposcle  enforces 
his  exhortation  to  steadfastness, by  saying,  "  For  it  is 
a  good  thing  that  the  heart  be  established  with  grace.** 
And  he  adds,  "  Not  with  meats  which  have  not  pro- 
fited them  that  have  been  occupied  therein."  On 
this  we  may  remark,  that  teaching  to  expect  justifica- 
tion, in  whole  or  hi  part,  by  the  deeds  of  the  law,  and 
to  observe  the  Jewish  ritual  respecting  meats,  and 
ether  things,  with  that  expectation,  vras  a  nev^  nnd 
strange  doctrine  ;  different  from  that  delivered  to 
Abraham  ;  and  from  the  true  import  of  the  lav/  giv- 
en by  Moses  ;  and  that  those  who  had  lived  under 
that  dispensation,  and  had  thus  understood  it,  were 
never  profited  by  their  most  punctual  observances  of 
it.  This  is  agreeable  to  Rom.  ix.  31,  32.  "  But  Is- 
rael, which  followed  after  the  law  of  righteous- 
ness hath  not  attained  to  the  law  of  righteousness. 
Wherefore  ?  Because  they  sought  it  not  by  faith, 
but  as  it  were  by  the  works  of  the  law."  And 
Chap.  x.  4.  "  For  Chiist  is  the  end  of  the  law  for 
righteousness  to  every  one  that  beUcveth," 


re  S  K  R  M  O  N    VI. 

The  last  part  of  my  text,  taken  in  its  conncctioi>» 
may  be  uncle rslood  as  implyinj^,  that  a  principle  of 
^race  in  the  heart  is  needful,  and  vnll  have  great  in- 
fiuence  to  preserve  one  firm  in  tlie  true  faith  of  the 
gospel. 

But  the  doctrine  of  the  text,  designed  now  to  be 
particiilurly  illustvbted,  is  this  ; 

That  it  i-'j  an  important  duty,  incnmb-cnt  on  the 
professors  of  Christianity,  to  be  steadfast  and  unwa-. 
veriTvir,  in  the  faith  once   delivered  to  the  saints. 

1::  is  proposed, 

I.  To  ey-plain  ■\vliat  is  implied  in,  or  prerequisite 
to,  ouj;  bcin<j  thus  steadfast  in  the  Christian  faith  : 
knd, 

II.  To  prove  the  doct,iine,  and  show  the  impor-^ 
4iiiicc  of  the  dutv. 

# 

In  the  first  place,  we  will  consider  what  is  impli-. 
cdin,  or  prei*equisite  to,  our  being  established  and 
steadfast,  in  the  true  faith  of  the  gospel. 

In  order  to  our  being  tlius  established,  it  is  ne- 
cessary, I  observe, 

1.  That  we  have  an  acknowledged s/a;7f/a'*r/,  forth® 
trial  of  every  doctrine  ;  and  that  this  standard  be  ike 
»ro'v/  of  God. 

Without  a  knov/n  and  allowed  standard  and  crite-> 
yion  of  truth,  there  co\ild  be  no  such  thing  as  trying 
doctrines,  or  knoAvinr^  what  is  truth.  Nor  shall  we 
he  satisfied  and  fixed  what  we  are  to  believe,  unlo.ss 
've  make  the  Avord  of  (iod  our  standard  ;  and  submit, 
in  all  things,  to  its  decision.  If  we  make  our  im-. 
perfect  reason,  or  our  partial  views  and  feelings,  or 
the  judgment  of  other  racn,  the  standard,  to  the 
neglect  of  the  holy  scriptures,  v.o  shall  never  an;ive 
at  any  uniform  and  consistent  conclusions  respecting 
vclisrioirs  truths  ;  but  shall  he  constantly  liable  lo  call 


SERMON    VI.  77 

evil  g:ood,  and  good  evil ;  to  put  darkness  for  light, 
and  light  for  darkness.  And  if,  in  any  instances,  we 
find  tiie  truth,  vv-e  shall  be  constantly  liable  to  relin- 
quish it  for  error,  through  the  want  of  a  perfect  and 
unvarying  standard. 

2.  We  must  be  thoroughly  acquainted  v;ith  our 
standard.  And  here  the  subject  we  considered  in 
the  morning  comes  in  to  our  assistance.  TVe  must  let 
the  word  of  Christ  dwell  in  us  richly  in  cdl  roisdovi. 
All  necessary  divine  truth  is  contained  in  the  word  of 
Christ,  or  in  the  scriptures ;  and  every  thing  advan- 
ced is  to  be  tried  and  proved  by  that.  "  Prove  all 
things,'*  says  the  apostle,  '^'  hold  fast  that  which  is 
good."  But  how  can  we  prove  or  ti*y  all  things,  and 
know  what  to  hold  fast  as  good,  or  true  ;  and  what  to 
reject  as  evil,  or  false,  unless  we  are  well  acquainted 
with  the  standard,  and  know  how  to  use  and  apply  it  ? 

3.  In  order  to  be  established  and  steadfast  in  the 
truth,  amidst  surrounding  errors,  and  the  cunning 
of  those  who  study  to  deceive,  it  is  requisite,  not  on- 
ly that  we  be  acquainted  with  the  general  contents  of 
the  scriptures,  but  with  the  system  of  doctrines  they 
contain,  in  a  particular  manner. 

We  may  find  that  particular  doctrines  are  contained 
in  the  scriptures,  but  v/hen  we  see  their  connection 
with  and  dependence  upon  each  other,  and  that  to  re- 
ject one,  is  in  effect  to  discard  the  v/hole,  we  are 
thereby  greatly  strengthened  in  the  truth,  and  guard- 
ed against  the  most  plausible  arguments  v/hich  can 
be  brought  against  particular  parts.  How  important 
therefore,  is  an  acquaintance  with  the  analogy  or  pro- 
portion of  faith  ?  or  the  system  of  doctrines  contained 
in  the  scriptures,  in  times  of  apostacy  and  errors, 
when  various  winds  of  doctrines  blow,  and  many 
are  carried  away,  making  shipwreck  of  faith  ?  With- 
©ut  this,  there  is  no  safety. 

G  2 


f  8  S  E  R  M  O  N    VI. 

Even  real  Christians,  so  long  as  they  arc  confuseti 
in  their  ideas,  and  have  not  a  clear  view  of  the  system 
©I  scripture  doctrines,  are  liable  often  to  change 
from  Oiie  sentiment  to  another,  and  have  the  appear- 
ance of  instability,  to  the  injury  of  themselves  and 
the  cause. 

4.  As  a  means  to  continue  steadfast  and  unshaken 
in  the  truth,  it  is  important  that  we,  as  much  as  pos- 
«iblc,  avoid  men  of  corrupt  minds  ;  whose  object  it 
is  to  pervert  the  scriptures,  that  they  may  build  a 
svstem  cona:enial  to  their  own  corrupt  taste  and  de- 
sires.  Here  thousands  have  lalicn  a  prey  to  tne  ad- 
Tersary  of  souls.  To  associate  with  those  w^ho  dc- 
nv  and  oppose  the  truth,  and  hearken  to  their  words, 
with  a  kind  oi'ivillingnesa  to  have  them  true,  because 
-wc  delight  not  in  the  truth  of  God,  is  to  place  our- 
selves greatlv  in  the  power  of  the  tempter,  and 
provoke  God  to  give  us  over  to  blindness  and  hard- 
ness, to  believe  a  lie.  Hcn©c  it  is  that  we  are  so 
often  warned  of  the  wiles  of  the  adversary,  cautioned 
against  deceivers,  and  directed  to  associate  and  con- 
verse v/ith  those  who  love  the  truth.  This  leads 
me  to  observe, 

5.  That  a  most  essential  and  important  requisite 
to  our  being  established  and  continuing  steadfast  and 
unshaken  in  the  truth,  is  a  firhicilile  of  grace  in  the 
heart. 

The  importance  of  the  heart's  being  established 
with  grace,  in  order  to  the  mind's  becoming  settled 
in  the  belief  of  the  truth,  and  continuing  in  it,  will 
appear  from  the  following  considerations. 

1.  Grace  in  the  heart  will  naturally  influence  tiie 
mind  to  enquire  after  the  truth.  Divine  truth  is 
food  to  the  gracious  mind.  It  longs  for  it  with  the 
keenest  appetite  and  relish.  Thus,  as  David  did, 
every  gracious  heart  longs  for  the  word  of  God,  and 
prizes  it  more  than  thousands  of  gold  and  silver. 


SERMON 

2.  Grace  in  the  heart,  in  proportion  ss  it  reigns,  des- 
troys if.o:,o  things  which  lead  men  toavoi-:l  the  light. 
The  coriupt  appetit-^s,  lusts,  ?.nd  passions  of  men, 
render  ihera  opp.o5<?tl  to  the  light  of  truth,  and  dis- 
posed to  pervert  or  deny.  i"..  lUitgracs  tends  to  de- 
stroy these  iiists  and  eyii  pi'opensities  of  the  sciil,  re- 
moves prejudices}  &nd  opens  the  naind  to  receive 
and  rejoii^e  in  the  .truth,  wheiierV.e  r  it  appears .  W  ere 
gruoe  pcrfoctjt't.e  io:'/e  of  th^  -truth  v,;ould  bo  perfect. 
Inde-?*!^  grace  in  the  hem't  -  is  fj\it  another  word  for  love 
to  the  ti^Uith,  resueoting  God  aii4  religion. 

3,  Grace  in  the  h,tiart,  cnuUes  a  person  accurately* 
to  discern  ;jnd  uisdnguish  tvath  from  error. 

If  of  two  particuiar  kinds  of  food  or  fruit,  we  have 
a  pecuiipa'  appetite  y.nd  relish  for  cnc;  nnd  dislike  for 
tiic  other,  we  can  very  quick  distiiiguish  beivv-een 
tUeiTi,  and  every  ihinor  that  savers  of  them.  Thus 
grace  in  tlic  heart,  which  is  an  appetite  or  love  for 
the  truth,  will  render  us  dihcerning  with  respect  to 
truth  ^md  error,  and  enable  us  to  distinguish  accu- 
rately betv/een  them.  Those  v/ho  have  grace  in 
their  heart,  or  a  love  of  the  truth,  are  led  to  be  much 
conversant  Vvitii  the  truth  ;  eiiaminingthe  scriptures, 
and  comparing  every  thing  with  tliat  standard  i  and 
so,  "  by  reason  of  use,  have  their  senses  exercised  to 
discern  both  good  and  evil." 

For  the  same  reason,  grace  in  the  heart  will  ren- 
der the  memory  tenacious  of  the  truth,  when  it  is 
discovered  and  known.  Wicked  men  do  not  like 
to  retain  God  in  their  knowledge,  and  therefore  they 
forget  him  and  his  word  and  vrays.  Nothing  is  more 
evident,  tiran  that  the  more  we  take  complacency  in 
an-y  objects,  the  more  apt  we  arc  to  retain  the  re- 
membrance of  thein  in  cur  minds.  The  great  rea- 
son, undoubtedly,  why  men  £o  soon  forget  v/hat  they 
have  learnt,  concerning  God  and  Christ,  the  law  and 
gospel,  and  are  easily  led  into  divers  and  strange 
doctrines,  on  rcUgious  subjects,  ^s  the  depravity  pf 
their  hearts. 


80  S  E  R  M  O  N    VI. 

This  leads  me  to  observe,  lastly,  that  grace 
in  the  heart  regulates  the  life,  and  thus  renders 
the  e^reat  trviths  of  revealed  religion,  instead  of  being 
painful,  deli,.;htsome  to  men.  Wlien  the  hearts  of 
men  are  renewed  by  divine  grace,  they  keep  the 
commandments  of  God,  and  his  comniandnlentsare 
not  grievous.  The  p'jrity  of  the  divine  law,  as  well 
as  the  grace  of  the  gospel,  speaks  peace  and  comfort 
to  them.  With  the  ungodly,  it  is  altogether  the 
reverse.  Hence,  as  cur  Saviour  hath  said,  "  Every 
one  that  docth  evil  hateth  the  light,  neither  cometh 
to  the  light,  lest  his  deeds  should  be  reproved.  But  he- 
that  doeth  truth,  cometh  to  the  light,  that  his  deeds 
may    be  made    manifest    tliat  they  are    wrought   in 

jOCI. 

Thus  the  importance  of  grace  in  the  heart,  and  its 
leading  men  into,  and  continuing  tlicm  in,  a  firm  be- 
lief of  the  truth,  appears,  as  it  implies  the  love  of 
the  truth,  removes  prejudices  against  it,  renders  the 
mind  open  and  candid  in  searching  the  scriptures, 
enables  persons  n)ore  readily  to  understand  the  doc- 
trines thev  contidn,  makes  the  mind  more  tenacious 
of  them  Vvhen  understood,  and  causes  obedience  to 
the  truth,  as  Vv^ell  as  an  attention  to  it,  to  become  a 
delightful  service.     I  proceed, 

II.  To  prove  the  doctrine  laid  down,  and  show  the 
importance  of  the  duty,  of  being  established,  and 
continuing  steadfast  in  the  faith.  On  this  we  may 
ebserve, 

1.  That  God  requires  stability  in  right  religious 
opinions,  and  manifests  his  pointed  displeasure 
against  such  as  are-  wavering  or  unsettled,  in  be- 
lieving the  truths  of  his  v/crd. 

In  addition  to  the  command  in  our  text,  we  may 
adduce  the  words  of  tlie  same  apostle,  1  Cor.  i. 
10.  "  Now,  I  beseech  you,  brethren,  by  the  name 
of  our  Lord  Jesus  Christ,  that  yc  ail   speak  the  same 


SERMON    VI.  51 

thing,  and  that  there  be  ro  divisions  among*  you  j 
but  that  ye  be  perfectly  joined  tog-ether  in  the  same 
mind,  and  in  the  same  judgment."  This  exhorta- 
tion evidently  implies,  that  there  is  but  one  consist- 
ent scheme  of  doctrines  in  the  v/ord  of  God,  and  but 
one  right  judgment,  wliich  can  be  made  respecting 
them:  tliat  there  is  sufiicicnt  light  and  evidence  to. 
lead  every  candid  and  unprejudiced  ei^^quirer,  into  all 
essential  trutii  ;  and  consequently,  that  ail  those  wha 
are  Vv^avering  and  unsettled  in  the  truth,  sometimes 
believing  one  thing  and  sometim-cs  another,  being 
carried  about  by  every  wind  of  doctrine,  are  entirely 
■without  excuse,  and  greatly  reprehensible  in  the  sight 
of-  God. 

Again,  we  are  exhorted  by  the  apostle  Peter,  to 
*'  be  sober  and  vigilant,  because,"  says  he,  "  your  ad- 
versary the  devil,  as  a  roaring  lion,  walketh  about 
seeking  whom  he  may  devour."  The  apostle  adds, 
"  Whom  resist  steadfast  in  the  faith.**  This  supposes 
that  Satan  and  his  adherents  would  be  pleased  to  see 
us  unestabiished  and  unsettled,  with  respect  to  the 
great  doctrines  of  the  gospel  ;  and  will  endeavor 
to  lead  us  into  such  a  state.  But  we  are  commanded 
to  resist  him  steadfast  in  the  faith  ^  being  unshaken, 
and  not  tossed  to  and  fro,  as  children,  and  carried 
about  with  every  wind  of  doctrine.  And  Cicd's  dis- 
approbation of  those  who  evre  unstable  in  the  truth, 
and  carried  about  by  divers  and  strange  doctrines,  is 
strongly  expressed  by  the  apostle  Jude  ;  who  deno-' 
minates  them,  "  clouds  without  water,  carried  of 
winds  ;  raging  v\-aves  of  the  sea,  and  wandering  stars, 
to  whom  is  reserved  the  blackness  of  darkness  for 
ever." 

These  few  passages,  together  with  our  text,  abun-. 
dantly  establish  the  doctrine,  and  evince  the  impor- 
tance of  the  duty  of  all,  to  become  acquainted  with 
the  system  of  truth  in  God's  v/ord  ;  and  to  be  estab- 
lished and  unwavering  in  the  belief,  profession,  ancJ 
practice  of  it, 


82  SERMON    VI. 

But  tliis  will  be  further  evident,  and  tlic  great  im- 
portance of  the  duly  more  fully  appear,  when  M'e 
consider, 

2.  That  to  hrins:^  men  acquainted  v>ith  the  svsten> 
of  gospel  truth,  was  one  princi])al  end  for  which  the 
word  of  God,  and  a  preached  gospel  were  given.  The 
scriptures  not  only  in  many  places  exhort  and  com- 
mand us  to  be  settled  and  steadfast  in  the  faith,  but 
a  principal  end  of  giving  the  word,  and  especially  the 
institution  of  a  preached  gospel,  v/as  to  settle  and 
establish  men  in  the  truth,  and  keep  them  from  fatal 
delusions.  Thus  we  are  told,  Eph.  iv.  11,12.  "  And 
lie  gave  some  apostles,  and  some  prophets,  and 
some  evangelists,  and  some  pastors  and  teachers,  for 
the  perfecting  of  the  saints,  for  the  v/ork  of  the  min- 
istry, for  the  edifying  of  the  body  of  Christ  :"  and 
ver.  14.  "  That  we  henceforth  be  no  more  chiidr&n, 
tossed  to  and  fro,  and  carried  about  with  every  v>'ind 
of  doctrine,  by  the  sleight  of  men,  and  cunning  crafti- 
ness, v/hereby  they  lie  in  wait  to  deceive."  Now, 
certainly,  that  which  God  not  only  requires, but  for  the 
attainment  of  wdiich  he  has  given  such  ample  means, 
must  be  a  matter  of  high  importiince.  And  if  any, 
through  a  neglect  or  an  abuse  of  those  means,  fail  of 
attaining  this  end,  tlicy  must  be  without  excuse  before 
God. 

3.  To  be  established  and  umvavering  in  the  doc- 
trines of  the  gospel,  is  the  Christian's  excellency  and 
lionor.  Every  unestablished  a.nd  wavering  Christian, 
if  any  such  there  can  be,  inay  be  addressed  in  the 
vrcrds  of  Jacob  to  Reuben,  his  first  born  :  "  Unsta- 
ble as  vv^ater,  thou  shall  not  excel."  There  can  cer- 
tainly be  no  strength  or  excellency  in  instability ; 
there  can  be  nothing  in  it  but  weakness  and  meanness. 
On  the  contrary,  to  be  established  in  the  truth,  and 
to  contend  earnestly  for  the  faith  once  delivered  to  the 
saints,  in  the  spirit    of  meekness,  is  rn  excellence  in 


SERMON    VI.  83 

the  character  of  the  professing  Christian.  It  was 
so  considered  by  the  apostle  Paul  ;  vvriting  to  the 
Colossians,  he  says,  "  Thoui^h  I  be  c.bsent  in  the 
ilesh,  yet  am  I  with  you  in  the  spirit,  joying*  and  be 
hoidintj  your  order,  and  the  stcadfast?iess  cf  iiour  faith 
in  C/irisi.  As  ye  have  therefore  received  Christ 
Jesus  the  Lord,  so  walk  ye  in  him  ;  Rooted  and  built 
up  in  him,  and  stablished  in  the  faith,  as  ye  have 
been  taught."  Hear  also  to  this  purpose,  tl\e  words 
of  the  apostle  John,  in  his  short  letter  to  the  elect 
lady  :  "  I  rejoiced  greatly  that  I  found  of  thy  children 
walking  in  the  truth,  a.s  we  have  received  a  command- 
ment from  the  Father.'*  And  again,  in  his  epistle 
"  unto  the  well-beloved  Gains,  whom,"  says  he,  "  I 
love  in  the  truth.  Beloved,  I  wish,  above  all  thmgs 
that  thou  mayest  prosper  and  be  in  health,  even  as 
thy  soul  prospereth  :  For  I  rejoiced  greiitly  when  the 
brethren  came,  and  testified  of  the  truth  that  is  in 
thee,  even  as  thou  \valkest  in  the  truth.  I  have  no 
greater  joy  than  to  hear  that  my  children  walk  in  the 
truth." 

4.  To  be  steadfast  in  the  Christian  faith,  is  neces- 
sary in  order  to  grov/th  in  grace.  Says  the  apostle  to 
the  Ephesians,  in  a  passage  partly  forecited,  "  That 
we  henceforth  be  no  more  children. — But  speak- 
ing the  truth  in  love,  miay  grow  up  into  him  in  all 
things,  v.hick  is  the  head,  even  Christ."  While  un- 
stable as  water,  and  ready  to  change  Avith  every  wind 
of  doctrine,  v/e  shall  be  so  far  from  growing  up  into 
Christ  in  all  things,  as  the  head,  that  we  shall  m.ake 
no  progress  in  grace,  or  in  the  divine  life.  Persons 
who  are  continually  changing  from  one  opinion  to  an- 
other, are  like  trees  or  plants,  v/hich,  being  often 
transplanted,  have  not  time  to  take  root,  and  grow, 
iMid  bear  fruit,  let  the  soil  be  ever  so  good. 

Lastly,  to  receive  the  tiTith,  and  persevere  in  it, 
that  is  in  a  hriii  belief  of  the  essential  doctrines  of  the 


U  S  E  R  M  O  N    VL 

gospel,  is  necessary  in  order  to  the  salvation  of  me:i. 
*'  Kc  that  endureth  to  the  cud  bhril  be  saved.  To 
them  v/ho,  by  patient  continuance  in  well  doing,  seek 
for  glory,  and  honor,  and  immonality,  eternal  life : 
But  unto  them  that  are  contentious,  and  obey  not  the 
truth — -indignation  and  wrath,  tiibulaiion  and  an- 
guish ;"  in  "  the  day  cf  vv-ijath,  and  revelation  of  the 
righteous  judgment  of  God." 

Thus  I  have  attempted  what  >vas  proposed.  With 
respect  to  v/hat  is  implied  in,  or  prerequisite  to,  our 
being  established,  and  continuing  steadfiist  and  un- 
shaken in  the  faith,  it  has  been  observed,  that  wc 
must  submit  to  the  Avcrd  of  God,  as  the  standard  for 
the  trial  of  c^cry  doctrinc' — that  we  must  be  thor- 
oughly acquainted  with  that  standard- — that  v/e  must 
be  acquainted,  not  only  generally  v,  ith  the  scriptures, 
but  particularly  with  the  several  parts  of  that  system 
of  doctrines  which  they  contain— that  we  must,  as 
much  as  possible,  avoid  men  of  corrupt  minds,  not 
-eouPid  in  the  faith,  v.diose  object  is  to  bring  down  the 
W'ord  of  God  to  their  erroneous  feelings  and  ways — > 
Lastly,  and  very  especially,  that  the  heart  must  be 
established  with^  grace  ;  implying  a  readiness  to  re- 
ceive the  truth  in  love. 

The  truth  of  the  doctrine,  and  importance  of  the 
duty,  we  have  argued — From  the  express  command 
of  God — and  from  the  considerations,  that  this  is  one 
principal  end  fcr  which  the  scriptures  and  a  preached 
gospel  were  given — that  a  compliance  is  the  Christ- 
ian's excellency  and  honor-^that  it  is  necessary  ti> 
grov/th  in  grace,  and  to  any  comfort  in  religion  ;  and 
that  to  receive  and  abide  in  the  truth  is  absolutely 
requisite  in  order  to  fmal  salvation. 

IMPROVEMENT. 

1.  We  infer  from  tins  subject,  that  being  unstable, 
doubtful,  or  erroneous,  respecting  the  great  doctrines 
of  the  gospel,  is  a  very  strong  evidence  that  a  man 
has  no  grace  ;  or  that  his  heart  is  not  right  with  God* 


SERMON    VI.  85 

John  vii.  17.  "  If  any  man  will  do  his  "will,  he  shall 
know  of  the  doctrine,  whether  it  be  of  God,  or 
whether  I  speak  of  myself." 

2.  We  may  hence  learn  not  to  wonder,  that  there 
are  so  many  who  are  carried  away  with  false  pro- 
phets, who  are  zealously  propagating  very  erroneous 
opinions.  Nothing  less  can  be  expected,  concerning 
such  as  make  not  the  word  of  God  their  study,  and 
their  standard  ;  but  instead  of  it,  set  up  their  own 
reason,  blinded  by  corrupt  passions,  or  the  fallible 
opinions  of  men,  as  their  guide  in  religious  matters  ; 
concerning  such  as  associate  with  those  who  are  de- 
voted to  infidelity,  or  to  loose  principles — or  concern- 
ing any  who  are  under  the  dominion  of  a  wicked 
heait. 

5.  Lei  us  hence  learn  to  make  the  word  of  God 
the  rule  of  our  faith  and  practice.  Let  us  endeavor 
rightly  to  understand  the  holy  scriptures,  which  are 
able  to  make  us  wise  unto  salvation.  Let  us  earnest- 
ly seek  to  God  for  the  guidance  of  his  good  Spirit  ; 
and  for  an  honest  and  good  heart,  to  disrelish  error, 
and  love  the  truth.  Let  it  be  your  labor  and  care, 
my  brethren,  to  attain  these  things.  •  To  assist  you 
in  this,  is  one  great  object  of  all  my  public  labors 
and  discourses  ;  but  with  a  more  particular  view  to 
this,  I  purpose,  by  divine  leave,  to  address  to  you 
a  series  of  sermons  upon  some  of  the  leading  doc- 
trines of  scripture,  in  their  connection  ;  and  hope  to 
enter  upon  them  the  next  Lord's  day.  I  ask  your 
prayers  for  divine  light  and  teaching ;  and  that  we 
may  all  receive  the  knowledge  and  love  of  the  trtiti), 
that  we  may  be  saved.     Amen. 

H 


^ 


I 


SERMON    VII.* 


SELF-EXAMINATION. 


2  CORINTIilANS  XIII.  5. 

Examine  yourselves^  tvhether  ye  be  in  the  faith  ;  firove 
your  own  selves  :  knoiv  ye  not  your  own  selves'^ 
how  that  Jesus  Christ  is  in  you,  except  ye  be  re- 
probates ? 

rr^  -^      ' 

X  O  be  in  the  faith,  is  to  be  the  subjects  of  a  true 
faith  in  Christ,  or  a  principle  of  true  religion.  And 
it  is  important,  my  brethren,  that  we  should  be  pos- 
sessed of  this  principle,  and  that  we  have  a  know- 
ledge of  it :  for  whatever  our  hopes  and  professions 
may  be,  if  we  are  not  in  the  faith,  or  which  is  the 
same  thing,  if  Christ  be  not  in  us  ;  i.  e.  by  his  Spirit ;. 
or  foiined  in  us,  we  are  in  the  language  of  the  text, 
reprobates  ;  i.  e.  counterfeit,  adulterate,  or  unsound 
and  insincere  Christians  :  mere  pix)fessors,  who  are 
not  ovvned  or  accepted  of  God. 

The  term  reprobate,  and  the  phrases,  examine 
yourselves,  ^xiA  prove  your  own  selves,  are  figurative, 
taken   from  the  practice   of  goldsmiths,  who  try  and 

*  Delivered  at  a  lecture  preparatory  to  the  sacrament  of 
tlie  Lord's  Suppei',  August  2,  1604. 


88  SERMON    VII. 

prove  the  gold  presented  to  them  ;  the  weight  C>f  it 
by  the  scale,  and  the  purity  of  it  by  the  fire.  And 
as  reprobate  metals  are  of  no  value,  so  professing 
Christians,  who  have  riOt  the  grace  of  fidth  in  tlicrn, 
more  precious  than  gold  that  is  tried,  are  unapprov- 
ed of  God,  and  rejected. 

One  expositor  supposes,  that  the .  term  reprobatg 
implies  the  same  thing  as  castaivay^  as  the  v/ord  in  one 
place  is  rendered  ;  or  being  given ,  over  to  judicial 
blindness.  And  the  remark,  and  the  application  he 
makes  of  it,  are  in  the  follov/ing  v»^ords :  "  The  apostle 
here  useth  a  very  close  argument,  to  put  them  upon 
a  search  into  ^^their  own  hearts  and  states,  to  see  if 
they  could  find  Christ  dwelling  in  them  ;  for  other- 
wise, (considering  their  long  profession,  and  the 
revelation  of  Christ  to  them)  it  would  be  a  ground 
of  fear,  that  they  were  such  as  God  had  cast  off  for  ev- 
er. However  as  to  their  present  state^  they  had  no 
ground  to  conclude  better,  whatever  mercy  God 
might  afterwards  show  them.  Men's  sitting  and  con- 
tinuing so  long  under  the  means  of  grace,  and  an 
outward  profession,  without  a  saving  knowledge  of 
Christ,  is  not  indeed  an  infallible  sign  that  he,  who 
formed  them,  will  never  show  them  any  favor  ;  but 
there  is  very  ^reat  presu?)ifitio72^  that  it  Vvdll  be  so  with 
such."  And  to  such  a  general  application  of  the 
phrase,  I  have  no  objection.  For  while  it  is  true,  as 
I  have  stated,  that  as  reprobate  metals  are  of  no  val- 
ue, so  professing  Christians,  who  have  not  the  grace 
of  faith,  are  worthless,  and  are  at  present  unapproved 
of  God,  and  rejected.  It  is  also  true,  that  there  ia 
great  reason  to  fear  of  such,  far  greater  than  of  most 
others,  that  they  Mill  never  be  the  subjects  of  mercy, 
but  will  be  left  to  a  reprobate  mind,  or  judicial  blind- 
ness, and  perish  ;  and  that,  not  only  because  the  sins 
of  such  are  peculiarly  aggravated,  but  because  it 
appears  from  fact,  to  be  very  rare,  that  persons,  who 
once  settle  down  upon  a  false  hope,  are  ever  brought 
©ff  from  it. 


SERMON    VII.  -83- 

By  the  exhortation  m  the  text,  the  apostle  advised 
the  Corinthians,  instead  of  enquiring  alter  the  proof 
of  Christ  in  him,  to  examine  whether  they  were  in 
Christ  themselves  ;  intimating  to  us  this  truth,  that 
they  are  usually  most  backward  to  examine  faithfully 
the  state  of  their  own  souls,  who  are  most  forward  to 
enquire  critically  into  the  spiritual  state  and  condition 
of  their  brethren. 

"  You  seek  a  proof  of  Christ  in  me,"  says  the 
apostle,  but  he  adds,  as  a  more  proper  line  of  con- 
duct for  them,  "  Examine  yourselves,  v/hether  ye 
be  in  the  faith  ;  prove  your  own  selves  ;  know  ye 
not  your  own  selves,  how  tlrat  Jesus  Christ  is  in  you 
except  ye  be  reprobates  ?" 

There  are  weighty  and  important  reasons,  to  sup- 
port this  exhortation,  in  application  to  all  professing 
Christians. 


I.  It  is  practicable.  It  may  be  known  by  us,  whe- 
ther we  are  in  the  faith.  If  we  are  not,  we  certainly 
may  know  it ;  and  if  we  are,  assurance  of  it  is  attain- 
able. Many  seem  practically  to  declare,  that  they 
can  determine  what  other  people  are  ;  whether  they 
are  in  the  faith  :  and  in.  some  instances,  indeed,  a 
very  probable  judgment  or  opinion,  may  be  form- 
ed :  but  surely,  persons  must  be  under  much  better 
advantages,  to  prove  and  ascertain,  what  they  them- 
selves are. 

Certain  knowledge  cannot  be  had  respecting  others, 
but  of  ourselves  it  may.  Of  others  we  judge,  only 
by  their  fruits  ;  if  these  are  bad,  avc  may  know  indeed,, 
that  the  tree  or  heart  is  bad  ;  but  external  faiits 
may  appear  to  be  good,  ininany  instances,  where  the 
heart  is  not,  and  we  may  be  deceived.  Bat  Avith  re- 
spect to  ourselves,  we  can  judge  of  our  internal  exer- 
cises and  motives  of  action. 

That  we  may  know  whether  Christ  be  in  us,  and 
that  an  assurance  of  a  personal  interest  in  Christ  is. 
attainable  by  Christians,  is  evident  from  the  history 

H  2 


90  SERMON    ^'Ir. 

we  have  in  Scripture,  of  particular  saints.  It  ap- 
l)ears  to  have  been  a  common  attainment.  Noah, 
Abraham,  Isa.x,  Jacob,  Moses,  and  others,  were  as- 
sured of  the  divine  favor,  by  express  revelation. 
Job  said,  "  I  know  that  my  Redeemer  liveth,  and  that 
I  shall  see  him  for  myself,  and  not  another."  Christ 
informed  his  disciples,  of  the  certainty  of  their  saiva- 
tion  ;  and  said  that  he  did  this  to  the  end,  that  their 
joy  might  be  full.  The  apostle  Paul  said,  "  I  knov/ 
whom  I  have  believed,  and  I  am  persuaded  that  he  is 
able  to  keep  that  v,  hich  I  have  committed  to  him, 
against  that  day." 

It  would  be  endless  to  notice  all  the  places,  in 
which  the  apostle  speaks  of  himself,  in  the  lan- 
guage of  full  assurance. 

That  assurance  is  attainable  by  Christians,  is  evi- 
dent also,  from  the  nature  of  the  covenant  of  grace  \ 
;^nd  God's  declared  end,  in  the  ordering  of  it.    The 
covenant  is   ordered  in   all    things  and  sure.     Thd 
promises  are  full  and  often  repeated,  and   exhibited 
in  various  ways  ;  and  there  are  many  witnesses,  and 
many  seals  ;  and  God  has  connrmed  it  with  an  oath. 
His  design  in  all  this,  he  assures  us,  is  that  the  heirs 
ef  the  promises  may  have  an  undoubting  hope,  and 
full  joy,  in  an  assurance  of  their  future  glory.  "  Where- 
in," says  the  apostle,  "  God, willing  more  abundantly 
to  show  unto  the  heirs  of  promise  the  immutability- 
of  his    counsel,    confirmed  it  by  an   oath  ;  that   by 
two  immutable   things  in    wdiich  it  was  impossible 
for  God  to  lie,  we  might  have   a   strong  consolation, 
who  have    fled  for  refuge,  to   lay  hold  on  the  hope 
sot  before  us."     But  all  this  would  be  in  vain,  as  ta 
gi\  ing  strong  consolation  to  the  saints,  and   a  hope 
of  future  glory,  if  a  knowledge  of  their  being   inter- 
ested in  these  sure  promises  were  not  in   ordinary 
cases  attainable.     However  sure  the  divine  promises. 
>nay  be,  yet   they  cannot  give  strong  hope  and  com- 
fort, to    any  particular  person,  unless  he  has    evi- 
dence that  they  are  made  to  him.     And  in  vain   is 


S  E  R  M  o  N  vii;  n 

provision  made  in  Christ,  that  believers  might  be 
made  perfect,  as  to  the  crmscience^  as  signified  by 
the  apostle,  in  his  Epistle  to  the  Hebrews,  if  assur- 
ance of  freedom  from  the  guilt  of  sin  is  not  attain- 
able. I  only  add,  that  Christians  are  expressly  com- 
manded to  know  their  state  ;  to  give  diligence  to 
the  full  assurance  of  hope  ;  to  give  all  diligence  to 
make  their  calling  and  election  sure  ;  and  in  the 
words  of  our  text,  it  is  spoken  of,  as  an  argument 
of  something  very  blameable  in  Christians,  not  to 
know  ivhether  Christ  be  in  them  or  not.  "  Know  yc  not 
your  own  selves,  how  that  Christ  is  in  you,  except 
ye  be  reprobates  ?"  This  then  is  a  consideration, 
which  shows  the  reasonableness  and  importance  of 
the  command,  to  examine  ourselves,  whether  we  be 
in  the  faith,  viz.  that  it  is  practicable.  It  7nay  be 
known  by  us,  whether  we  are  in  the  faith.  A  full 
assurance  of  hope  is  attainable. 

II.  A  knowledge  of  our  state,  so  as  to  have  a 
rational  confidence,  can  be    obtained  in  no  other  way. 

Some  have  imagined,  that  persons  may  have  a 
knov/iedge  of  their  state,  and  be  assured  that  they, 
are  in  the  favor  of  God,  without  any  particular 
examination,  or  bringing  their  affections  and  exer» 
cises  to  any  test,  to /irove  them. 

They  suppose  that  they  may  know  that  they  are 
the  children  of  God,  by  the  Spirit  of  God,  witnessing 
with  their  spirit,  by  some  special  impulse,  or  by  ap- 
plying some  text  of  scripture  to  them  :  as,  "  Be  of 
good  cheer,  thy  sins  be  forgiven  thee"  :  or  by  some 
dream,  in  which  the  Saviour  seems  to  come  to  them, 
and  speak  comfortably  to  them  ;  and  in  various 
other  si milar  way  s . 

But  a  confidence  of  being  in  the  faA'or  of  God 
from  such  grounds,  is  a  wicked  presumption.  Whert 
persons  appear  to  be  confident  in  this  way,  and  on 
such  a  foundation,  it  is  a  very  strong  evidence  that 


92  SERMON    VII. 

they  are  unacquainted  with  their  hearts  ;  have  never 
seen  the  plague  of  them  ;  and  are  yet  in  the  gall 
of  bitterness,  and  in  the  bond  of  iniquity.  As  it  is 
necessary  to  possess  faith,  a  faith  which  works  by 
love,  purifies  the  heart,  and  overcomes  the  world, 
in  order  to  justification  in  the  sight  of  God  ;  so  to 
be  rationally  assured  of  our  justification,  we  must,  by 
careful  examination,  and  proving  ourselves,  find  the 
evidence  of  such  a  faith,  in  the  genuine  fruits  and 
cfPects  of  it.  On  the  supposition  that  we  have  a  true 
faith,  and  a  saving  knowledge  of  Christ,  yet  we  can- 
not know  that  we  know  him,  or  are  savingly  united 
to  him,  only  by  careful  self-examination,  and  proving 
our  ownselves,  by  the  test  which  he  has  appointed- 
Vv  ithout  this,  a  conclusion  that  we  are  the  children; 
of  God,  is  mere  presumption. 

III.  In  this  way,  and  in  this  only,  i.  e.  by  careful- 
ly examining  and  proving  ourselves,  can  we  gain  satis- 
faction, as  to  our  preparation  for  attending  on  the 
special  and  sealing  ordinances  of  Christ's  house.  It 
is  not  required,  indeed,  that  persons  should  refrain 
from  an  attendance  on  these  ordinances,  'till  they 
have  obtained  an  undoubting  knowledge,  that  they  are 
in  the  faith,  and  the  true  children  of  God.  But  it  is 
certain,  that  a  preponderating,  or  prevailing  hope 
must  be  obtained  ;  and  how  can  this  be  obtained,, 
without  examining  and  proving  ourselves  by  the 
word  of  God  ? 

Particular  self-examination  is  incumbent  on  Chris- 
tians, also,  who  have  been  long  established  in   their 
hope,  with  respect  to  such  a  particular  occasion  ;  the 
nature,  import,  and  design  of  the  ordinance,  and  their 
ov,n present  and  actual  preparation  to  attend  upon  it- 
**  Let  a  man  examine  himself,"  says  the  apostle,  "  and. 
so  let  him  eat  :"  i.  e.  let  him  come  after  a  careful 
self-examination  has  given  him  a  fresh  view,    of- the 
design  of  the  ordinance  ;  ah    cncreasing  desire  for 
communion  widi  God;,  and  his  people  therein  j  and  a 


SERMON    VII.  91 

hope  of  his  own  preparation  to  come,  discerning  the 
Lord's  body. 

IV.  Without  a  compliance  ynth  the  exhortation,  to 
examine  and  prove  ourselves,  and  in  this  way  obtain- 
ing a  comfortable,  %veii-grounded  hope  cf  our  accept- 
ance with  God,  we  cannot  receive  comfort  from  the 
promises,  nor  in  so  free  and  filial  a  manner  approach 
the  throne  of  grace,  and  have  communion  with  God 
in  his  ordinances,  even  on  supposition  that  we  ari^ 
real  Christians. 

As  the  hope  of  the  Christain  is  of  a  purifying  na- 
ture, and  is  as  an  helmet,  and  as  an  anchor  to  thfe 
soul,  so  in  such  degree,  as  the  assurance  of  hope  is 
attained,  may  we  expect  there  will  be  an  increase  of 
animation  and  comfort,  in  all  divine  ordinances. 

This  day,  my  brethren,  and  the  remainder  of  the 
present  week,  are  a  very  proper  time,  for  the  prac- 
tice of  the  duty  inculcated  in  the  text. 

If  we  are  expecting  the  next  sabbath,  to  partake 
of  the  symbols  of  the  body  and  blood  of  the  Son  of 
Ciod,  thereby  professing  ourselves  to  be  in  the  faithj 
and  that  Christ  is  in  us,  the  hope  of  glory,  it  be- 
comes us  to  remember  the  divine  direction,  "  Let  a 
man  examine  himself,  and  so  let  him  eat  of  that 
bread,  and  drink  of  that  cup.  For  he  that  eateth 
and  drinketh  unworthily,  eateth  and  drinketh  dam- 
nation  to  himself,  not  discerning  the  Lord's  body.'' 

And  if  any  of  us  are  not  expecting  to  do  this,  not 
being  the  professed  friends  of  Christ,  it  becomes 
such  to  examine,  whether  they  are  his  friends  or 
not ;  to  prove  and  know  themselves,  whether  they 
are  in  the  faith  ;  and  not  let  so  important  a  question 
lie  undecided  and  neglected,  as  whether  they  are 
qualified  to  observe  the  command  of  tte  Saviour  ; 
that  last  and  dying  command  to  all  his  true  friends, 
"  this  do  in  remembrance  of  me  ;"  a  command  and 
institution,  given  with  a  special  view  to  the  comfort 
tmd  quickening  of  his  people.     With  a    des;re  to 


^4  SERMON    VII. 

quicken  my  own  mind,  and  yours,  my  brethren,  and 
to  assist,  by  the  blessing  of  God,  in  the  performance 
of  the  duty  enjoined,  suffer  me  to  add  to  what  has 
been  ah-eady  suggested,  the  following  things. 

1 .  In  examining  and  proving  ourselvesv  it  is  im- 
portant that  we  bring  ourselves  to  the  right  test,  and 
that  is  the  word  of  God.     Let  us  compare  ourselves 
with  the  scriptures,   and  not  with  our   brethren,,  to 
judge  of  ourmoral  state.     Many  seem  to  adopt  the 
latter  as  their  test.     They  compare  themselves  with 
their  neighbors,    and  not   with  the  scriptures,  and 
the   example  of  Christ.     They  look  to  the  conver- 
sation and  walk  of  professing  Christians,  and  if  they 
find  it    externally  as   lax  as    their  own,  they  seem  to 
feel  «afe  ;  at  least  a  greater    safety,  tlian  if  it   were 
otherwise.     And  as  such  are   willing  to    have   the 
standard  as  low  as  possible,  and  feel  safe  in  propor- 
tion as  others  depart  from  the  path  of  duty,  they    are 
prepared,  to  watch  the  conduct  of  their  brethren  and 
neighbors,  with  a  critical  and  partial  eye  ;  and  even 
to  hearken  to  slander  and  detraction,  and  lend  a  help- 
ing hand.     This  is  not  only  the  practice  of  a   great 
number  of  persons,  who  make  no   pretensions  to  re- 
ligion, and  who  take  a  peculiar  pleasure  in  getting 
something  against  those  who  do  \  and  in  reporting 
it  with   exaggeration  ;  and  who  in  their   social  visits 
make  this  their  whole  employ,  and  seem  to  be    de- 
delighted  with  nothing  else  ;  but  it  is  too  much  the 
case,  with  some  professing  Christians,  that,  like  the 
Corinthians,  they  seek   a   proof  of  Christ,  in  their 
brethren,  rather  than  in  themselves.     And  their  fa- 
vorable conclusions  of  themselves,  are  drawn  rather 
from  comparing    themselves   with  ethers,  than  the 
word  of  God.     Let  us  bev^are,  my  brethren,  of  such 
conduct.    Let  us  seek  rather  to  know  ourselves  than 
others,    and   let  the  word    of  God  be  the  standard. 
For  the  testimony  of  the  apostle  is,  that  they  "  who 


SERMON    VIL  di* 

measure  themselves  by  themselves,   and    compare 
themselves  among  themselves  are  not  wise." 

2.  In  examining  and  proving  ourselves,  with  a 
view  to  know  our  state,  and  attain  to  an  assurance  of 
salvation,  let  us  be  careful  to  understand  the  nature  of 
Christian  assurance.  Let  us  remember  that  the 
highest,  or  most  full  assurance,  is  consistent  with 
great  i-emaining  corruption,  and  a  deep  and  affecting 
sense  of  sin  andvileness,  and  is  always  accompanied 
with  such  a  sense.  Though  there  must  be  evidence 
ofaworkof  sanctification,  being  begun  in  the  heart, 
in  order  to  an  assured  hope  of  salvation,  yet  it  is  not 
necessary  to  such  a  hope  and  confidence,  that  we 
should  suppose  sanctification  completed,  or  that  we 
should  have  a  high  opinion  of  our  spiritual  attain- 
ments, or  feel  that  we  are  eminent  Christians.  A 
person  may  have  an  assured  hope  of  salvation,  and 
yet  at  the  same  time  have  a  very  low  opinion  of  him- 
self, and  be  deeply  affected  with  a  sense  of  his  vile- 
ness,  and  low  attainments  in  grace;  and  view  himself 
as  among  the  least  of  God's  children,  and  not  worthy 
to  be  niunbered  among  them,  on  account  of  the 
weakness  and  imperfection  of  his  graces  :  and  this  is 
ordinarily  the  case.  And  when  there  is  a  different 
appearance  in  a  person,  it  is  a  strong  sign  that  he  is 
deceived,  and  that  his  assurance  is  a  presumptuous 
one. 

3.  In  looking  for  marks  of  grace,  and  evidences  of 
being  in  the  faith,  and  entitled  to  eternal  life,  let  US 
look  to  those  things  which  are  distinguishing,  and 
which  are  not  common  to  true  Christians,  and  to  hy- 
pocrites. There  are  m^iny  things,  possessed  by  all 
real  Christians,  whieh  are  also  very  often  possessed  by 
hypocrites.  Though  the  want  of  these,  therefore, 
is  evidence  against  a  person,  and  ought  to  be  set 
down  as  such,  yet  the  possession  of  them  is  no  e^d- 
dence  in   his  favor.     For  instance,  a   strict  attend- 


n  SERMON    VII. 

ance  on  the  external  duties  of  religion,  this  of  itself, 
is  no  certain  evidence  that  we  are  in  a  state  of  grace, 
but  the  want  of  it,  is  full  evidence  that  we  are  not. 

I  will  here,  by  way  of  specimen,  mention  two  or 
three  things,  which  it  is  very  important  we  should 
pay  particular  attention  to,  in  order  to  prove  and 
know  our-own  selves,  and  whether  Christ  be  in  us. 

(1.)  Love  to  the  brethren.  This  is  particularly 
pointed  out  in  scripture  as  an  evidence  of  grace. 
Says  the  apostle,  "  We  know  that  we  have  passed 
from  death  to  life,  because  we  love  the  brethren." 
Let  us  try  ourselves,  therefore,  by  this,  Let  us,  my 
brethren,  examine  whether  we  love  the  children  of 
God  ;  and  whether  we  have  a  complacency  in  them, 
on  account  of  the  image  of  God,  which  is  renewed 
in  them.  We  profess  to  love  the  people  of  God  ; 
but  do  we  love  in  word  only,  or  in  deed  and  in  truth  ? 
Says  the  apostle,  when  pointing  out  a  way  to  attain 
assurance,  "  My  little  children,  let  us  not  love  in 
word,  neither  in  tongue,  i.  e.  in  profession  only,  but 
in  deed,  and  in  truth.  And  hereby  we  know  that 
we  are  of  the  truths  and  shall  assure  our  hearts  bC" 
fore  him." 

Let  us  examine  ourselves,  my  brethren,  whether 
"we  have  this  ground  of  assurance,  that  the  love  of 
God  dweileth  in  us. 

With  a  view  to  this,  suffer  me  to  put  a  few  ques- 
tions to  your  consciences  and  my  own. 

Are  you  willing  to  communicate  this  world's  goods 
to  your  brethren,  as  they,  by  the  providence  of  God, 
ha-^e  need,  and  you  have  ability  ? 

Are  you  willing,  when  a  brother  is  slandered  and 
abused,  in  respect  to  his  reputation,  to  speak  for  him, 
and  support  his  good  name,  frowning  upon  backbiters 
and  tatlers  ?  Do  you  love  the  brethren  so  well,  that 
when  any  of  them  neglect  plain  duty,  or  transgress 
plain  commands,  and  walk  unbecoming  their  profes- 
sion, you  can  go  to  them,  and  in  *.  spirit  of  meek- 


SERMON    VII.  9i 

ness  5  endeavor  to  restore  them  even  when  you  have 
reason  to  fear  that  it  will  not  be  well  received,  but  may- 
make  them  your  enemies  ;  and  when  you  know 
that  it  Avill  bring  an  odium  upon  you,  and  a  charge 
from  the  world,  and  perhaps  from  some  of  your 
brethren,  of  being  precise  and  superstitious,  and 
intermeddling  with  that  which  is  not  your  business. 
Yea,  do  you  love  them  so  well,  that  when  all  other 
steps  have  been  taken  without  effect,  you  can  hold 
up  your  hand,  to  cut  them  off  from  the  communion  of 
the  visible  Church,  and  treat  them  afterwards  with  a 
peculiar  neglect,  refusing  all  such  intercourse  v/ith 
them,  as  may  look  like  complacency  in  them,  or  de- 
siring to  associate  with  them  ?  If  we  can  do  this,  my 
brethren,  we  m.ay  hope  that  we  love,  not  in  word 
onlv,  but  in  deed  and  in  truth.  But  if  we  cannot  do 
this  ;  if  we  can  see  our  brother  have  need,  whether 
temporal  or  spiritual,  and  not  open  our  bowels  of  com- 
passion to  him  ;  if  we  can  open  our  ears  to  back- 
biters and  slanderers,  or  assist  in  spreading  the  tale 
of  scandal  ;  if  we  can  suffer  sin  upon  a  brother,  and 
not  reprove  him  in  any  wise  ;  and  where  incorrigi- 
ble, can  through  fear  of  opposition,  or  trouble,  or 
reproach,  refuse  to  cut  him  off,  and  treat  him  with 
neglect,  where  is  the  evidence  of  our  love  to  him  ? 
Surely  there  is  none  at  all.  We  act  an  unfriendly 
part  to  him,  and  that  contrary  to  our  most  solemn 
vows.  And  how  in  such  case  dwelleth  the  love  of  our 
brother,  or  the  love  of  God  in  us  ?  If  this  point  of 
trial,  viz.  love  to  the  brethren,  and  the  proper  ex- 
pressions of  this  love,  were  thoroughly  understood, 
and  faithfully  applied  to  themselves  by  professing 
Christians,  many,  it  is  to  be  feared  very  many,  vfould 
^ce  less  reason  to  think  favorably  of  their  state, 
than  they  imagine  they  now  see  ! 

(2  )  Love  to  the  word.  It  is  essential  to  the  true 
-children  of  God,  to  love  his  word  ;  to  delight  in  di- 
vine truth  \  and  to   desire  "  the  sincere  milk  of  the 

I 


58  SERMON    VII. 

word."  They  take  the  word  of  God  for  their  heri- 
tage.  Their  language  is,  as  expressed  by  the  inspi- 
red Psahiiist,  "  Oh,  how  love  I  thy  law  !  It  is  my 
meditation  all  the  day.  How  sweet  are  thy  words  to 
my  taste,  yea  sweeter  than  honey  to  my  mouth  I  Thy 
testimonies  have  I  taken  as  an  heritage  for  ever,  they 
are  the  rejoicing  of  my  heart." 

Let  us  examine,  therefore,  whether  we  thus  love 
God's  word.  Do  we  take  it  for  the  man  of  our  coun- 
sel ?  Do  we  delight  to  meditate  in  it,  day  and  night, 
and  find  it  as  sweet  food  to  our  souls  ? 

(3.)  A  respect  to  all  the  divine  commands.  "  If  ye 
love  me,"   says  Christ  "  keep    my  commandments. 
If  a  man  love  me   he  will   keep   my  words."     The 
children  of  God  view  all  his  requirements  as    reason- 
able, and  desire  to  obey  them.     To  live  in  the    allow- 
ed and  habitual  neglect  of  any,  is  inconsistent   with 
having  the  love  of  God.     Chistians,  it  is  true,  are  im- 
perfect ;  but  their  imperfection   consists  in  the  de- 
fective manner,  in  which  they  perform  duty  ;  and  in 
such  sins  as  are  the  effect  of  sudden  temptation,  or  of 
their  inattention  to  examine  what,  in  particular  cases, 
their  duty  is,  and  not  in  the  known  and  habitual  prac- 
tice of  any  sin.  The  apostle  testifies,  that"  Whosoever 
offendeth  in  onefioint^''  i.  e.  allowedly  and  habitually, 
"  is  guilty  of  all."  By  such  offending  he  shows  himself 
destitute  of  love  to  God.     Agreeably  to  this,  is  the 
prayer  of  David  in  the  xix  Psalm,  that  God  would  not 
suffer  presumptuous  sins  to  have  dominion  over  him  : 
to  which  he  adds,  "  then  shall   I  be  upright,"  i.  e.  in  a 
state  of  acceptance  with    God  :  implying  that  other- 
wise he  should  not. 

It  is  important,  therefore,  brethren,  that  in  proving 
ourselves, this  day,  and  this  week,  we  should  examine 
whether  we  do  not  live  in  the  allowed  and  habitual,  or 
frequent  practice  of  some  known  sin.  If  we  dp, 
whatever  other  marks  we  may  imagine  we  discorer 


S  E  R  M  O  N    VII.  99 

in  our  favor,  this  v»dll  prove  that  we  are  reprobates, 
or  linsound,  insincere  professors. 

I  only  add,  that  in  proving  ourselves,  v/hether 
Christ  be  in  us  so  that  we  are  his,  and  interested  in 
his  salvation,  the  great  point  to  be  determined  is, 
whether  we  have  the  Spirit  of  Christ.  Says  the  apos- 
tle, "  If  any  man  have  not  the  Spirit  of  Christ,  he  is 
none  of  his."  But  what  is  the  Spirit  of  Christ,  in 
opposition  to  the  spirit  of  the  world  ?  It  is  a  spirit 
of  humility,  of  meekness,  of  gentleness,  of  forgive- 
ness, and  mercy. 

Let  us  examine,  therefore,  whether  we  possess, 
and  exercise  these  graces;  whether  we  have  "  re- 
ceived of  Christ's  fulness,  and  grace  for  grace." 

Are  we  meek  and  lowly,  ready  to  give  to  all  their 
proper  place  ?  Are  we  patient  under  injuries,  long- 
suffering,  ready  to  forgive,  and  to  render  good  for 
evil,  and  to  "  overcome  evil  with  good  ?"  If  we  are 
not,  but  are  haughty,  revengeful,  unforgiving,  and 
unmerciful,  we  are  not  the  children  of  our  Father 
in  heaven,  neither  have  we  the  Spirit  of  Christ. 

As  to  a  forgiving  spirit,  Christ  has  given  it  to  us, 
both  as  a  negative  and  positive  evidence  in  the  case. 
He  expressly  teaches  us,  that  if  we  are  of  such  a  Spi- 
rit, it  is  a  sign  that  we  are  in  a  state  of  forgiveness 
with  God,  and  that  if  we  are  not  of  such  a  spirit,  v/e 
are  certainly  not  forgiven  of  God.  And  ho  has  ta- 
ken care  that  we.  should  always  bear  this  in  mind, 
by  teaching  us  to  pray,  "  Forgive  us  our  debts,  as 
we  forgive  our  debtors  ;"  adding,  "  For  if  ye  forgive 
men  their  trespasses  your  heavenly  Father  will  also 
forgive  you  :  but  if  ye  forgive  not  men  their  tres- 
passes, neither  will  your  Father  forgive  your  tres- 
passes." 

Be  exhorted,  therefore,  my  hearers,  to  attend  to 
the  duty  enjoined.  It  is  important,  as  appears  not 
only  from  what  has  been  suid,  but  from  various  other 
considerations  too  numerous  to  mention.  Let  n.e 
barely  remark  J  that  it  is  important  we  should  examine 


100  S  E  R  M  O  N    VII. 

ourselves,  because  Ave  are  liable  to  be  deceived,  and 
because  vr e  know  many  others  are  deceived,  through 
unfaithfulness  to  themselves  ;  and  thus  p;o  on  to  de- 
struction, with  a  lie  in  their  right  hand.  Unhappy- 
mortals  !  Wretched  condition  !  How  dreadful  to  be 
deceived,  and  to  have  the  '•  hope  of  the  hypocrite, 
wliich  shall  perish,  and  be  as  the  giving  up  of  the 
t-host  1" 

Peculiarly  important  is  the  duty  to  real  Christians. 
It  is  a  great  advantage  to  tliem.  Careful  seli-exam« 
inalion,  and  bringing  themselves  to  the  test  of  God's 
%Yord,  serve  to  show  them  their  dependence,  their 
deiicieaticy,  and  their  need  of  divine  assistance  ;  and 
excite  in  them  an  ingenuous  shame  and  godly  sor- 
row, for  their  short-comings  in  duty.  "  The  lavv^  of 
the  Lord  is  perfect,  converting  the  soul  :"  and  it  is 
important  for  Christians  to  make  this  use  of  the  law  ; 
to  bring  themselves  to  it ;  and  to  learn  their  deficien- 
cy, and  need  of  going  continually  to  Christ. 
'  Hence  also,  w^e  see  the  advantage  of  self-examina- 
tion, as  preparatory  to  the  celebrating  of  the  sacra- 
ment of  the  holy  supper.  We  thus  see  and  realize 
•^yhat  vre  want,  and  what  Christ  is. 

Let  us  all,  in  view  of  the  deceitfulness  and  wicked- 
ness of  our  hearts,  and  the  need  of  divine  help,  ad- 
dress ourselves  to  God,  in  the  words  of  the  Psalmist, 
«  O  Lord,  who  can  understand  ids  errors  !  Search  me, 
and  know  my  heart  :  try  me,  ar.dknow  my  thoughts. 
And  see  if  there  be  any  wicked  way  in  me,  and  lead 
me  in  the  way  everlasting." 


■U4Eigpe^ii!L<^m  BcnMEvaa 


SERMON    VIII. 


saikt's  reward. 


HEBREWS  XL  26. 
For  he  had  reafiect  unto  the  recoin/iense  of  the  reivard. 


M^ 


OSES,  to  whom  the  apostle  refers,  was  a  true 
believer  in  Christ,  as  the  expected  Messiah,  and  by  his 
fortitude  and  perseverance  in  the  midst  of  afflictions, 
and  in  view  of  the  most  ahuring  temptations,  he  gave 
a  proof,  that  "  this  is  indeed  the  victory,  which  over- 
cometh  the  world,  even  our  faith.^^  This  appears 
from  what  precedes,  and  follows  the  text.  "  By  faith 
Moses,  when  he  was  come  to  years,  refused  to  be 
called  the  Son  of  Pharaoh's  daughter  ;  choosing 
rather  to  suffer  affliction  with  the  people  of  God  thaii 
to  enjoy  the  pleasures  of  sin  for  a  season  ;  esteem- 
ing the  reproach  of  Christ  greater  riches  than  the 
treasures  in  Egypt."  Such  was  his  faith  in  the 
Messiah,  who  was  to  spring  from  the  seed  of  Abra- 
ham, and  be  a  Saviour  for  sinners  ;  and  such  was 
his  view  of  the  glorious  character  of  God  in  him, 
and  desire  to  enjoy  him,  that  he  considered  the  heav- 
iest contempt,  derision,  and  persecution,  which  could 
be  inflicted  upon  him  for  his  faith  in  Christ,  as  unwor- 
thy of  notice,  in  comparison  with  the  hope  set  before 
him — ■"  for  he  had  respect  unto  the  recompense  of  the 

1   2 


102  SERMON    VIII. 

reward."  With  an  eye  of  faith,  he  looked  off  from 
all  the  riches  and  allurements,  which  the  court  of 
Egypt  held  out  to  him,  on  the  one  hand,  and  looked 
beyond  ail  the  temporal  hardships,  which  were 
threatened  him,  on  the  other,  and  was  supported  and 
animated  by  the  immortal  crown  of  glory,  which  he 
realized  as  reserved  for  him  in  heaven.  This  is  the 
character  of  the  faithful  in  every  age.  Every  child 
of  God,  according  to  his  measure,  rises  superior  to 
the  frowns  and  flatteries  of  time  and  sense,  fixes  an 
eye  upon  the  mark  of  the  prize  of  the  high  calling 
of  God  in  Christ  Jesus,  and  by  the  victory  of  faith, 
overcometh  the  world. 

In  discoursing  upon  the  text,  we  may  in  the 

I.  Place,  remark,  that  there  is  a  glorious  reward 
held  up  to  the  saints,  which  will  abundantly  re  corn- 
pence  for  all  their  afflictions  and  sufferings  in  the. 
cause  of  Christ. 

II.  Consider  the  nature  of  the  reward,  or  in   what 
it  v/ill  principally  consist. 

III.  Show  what  is  implied,  in  having  respect   ta- 
it.     And, 

•   IV.^  Show,  that  the  reward  bestowed,  implies   no- 
thing inconsistent  with  the  doctrme  of  grace. 

I.  We  remark,  that  there  is  a  glcrious  reward 
held  up  to  the  saints,  which  will  abundantly  rccom- 
pence  for  all  their  afflictions  and  sufferings  in  the 
cause  of  Christ.  The  children  of  God  have  their 
way  thick  set  with  evils.  The  way  of  religion  is  the 
way  of  the  cross.  Christians  are  often  involved  in 
great  distress  and  aliliction,  for  their  adherence  to 
Christ  and  his  cause,  being  despised  and  persecuted 
for  righteousness'  sake.  Many,  in  one  age  and  anoth- 
er, have  had  trial  of  cruel  niockings  and  scourgings, 


SERMON    VIII.  103 

of  bonds  and  imprisonments,  have  been  stoned,  sawn 
asunder,  slain  with  the  sword,  have  wandered  in  de- 
serts, mountains  and  caves  of  the  enrth,  being  desti- 
tute, aiRicted,  tormented.  But  verily,  there  is  a  re- 
ward. Notwithstanding  the  opposition  of  Satan  and; 
the  world,  there  is  a  glorious  reward  held  up  to  the 
saints,  the  view  of  which  animates  them  in  their 
course,  and  will  abundantly  recompence  for  all  the 
afHictions  and  crosses,  to  which  they  can  be  called 
for  religion. 

Tliat  saints  will  be  rewarded,  and  that  according 
to  what  they  do  and  suffer  for  Christ  and  his 
cause,  will  appear  by  reciting  a  few  passages  of  scrip- 
ture. Saith  the  psalmist,  "  The  righteous  shall  re- 
joice, verily  there  is  a  reward  for  the  righteous.'* 
Saith  the  apostle  in  the  context,  ''He  that  cometh 
unto  God,  must  believe  that  he  is,  and  that  he  is 
a  rewarder  of  them  that  diligently  seek  him."  Christ 
himself,  in  his  epistles  to  the  seven  churches  of 
Asia,  promises  eternal  life,  under  various  forms  of" 
expression,  to  those  who  should  overcome  the  temp- 
tations and  persecutions  af  the  present  life.  And 
to  his  disciples,  when  on  earth,  he  said  "  Blessed 
are  they  who  are  persecuted  for  righteousness'  sake'*^^ 
— great  is  their  reward  in  heaven.  Let  us  there- 
fore in  the 

II.  Place,  consider  the  nature  of  their  rew^ard,  or 
in  what  it  will  principally  consist.  We  may  remark 
in  general,  that  the  reward,  which  will  be  bestowed 
upon  the  saints,  will  consist  in  their  being  made 
perfectly  happy  in  heaven,  with  an  holy  and  heavenly 
happiness.  It  can,  therefore,  be  relished  and  enjoyed 
only  by  holy  beings.  Its  sources,  to  the  unholy  and 
selfish,  could  they  have  access  to  them,  would  give 
no  satisfaction,  but  be  sources  of  pjAn. 

Much  might  be  said  respecting  the  nature  and 
fulness  of  their  happiness — a  few  particulars  only, 
can  be  suggested  at  present. 


104  SERMON    VIII. 

One  thing  implied  in  the  reward,  or  happiness  held 
up  to   the  righteous,  and  in  which  it  will  greatly  con- 
sist, is  their  being  freed  from  the   body   of  sin,   and 
perfectly  conformed,  according  to  their  measure,  to 
the  holy  character  of  God.     To  see  God,  the  Medi- 
ator, and  be   made  like    him,  is  the   object  of  the 
Christian's  hope,  and   his    strongest  desire.     "   Be- 
hold," saith  the  apostle,  "  Now  are  we  the  sons  of  God, 
and  it  doth  not  yet  appear   what  we  shall  be  ;  but 
we  know,  that  when  he  shall  appear,  we  shall  be  like 
him."      This    conformity  to  Christ,  or  being  made 
like   him,  he  speaks  of,  as  the  greatest  joy  and  hap- 
piness, they  could  aspire  after.     Nor  is  there  any 
inconsistence,  in  considering  perfect  holiness,  or  de- 
liverance from  all  sin,  to  be  held  up  as  a  reward,  and 
an  animating  encouragement,  to  those  who  love  holi- 
ness, and  really  desire  to  increase  in  it,   for   its   own 
.sake.     We  are  authorized    so    to    consider    it,    by 
Christ  himself.     He  has  expressly  promised  it,  as  a 
reward,  to  those  who  are   righteous — to   those   who 
hunger  and  thirst,   or  have  any   direct  desire  for  it. 
"  Blessed  are  they    that    hunger    and   thirst    after 
righteousness,  for  they  shall  be  filled  :"  that  is,  filled 
with  righteousness,  or  made  perfectly  holy,  accord- 
ing to  their  measure,  and  their  desire.    Nothing  held 
up  as  a  personal  reward,  would  be  considered  as  de- 
sirable, or  as  a  happiness,  by  the  real    Christian,  un- 
less it  were  of  a  holy  nature,  and  implied  deliverance 
from  sin  ;  there  can  be  no  real,  substantial  happiness, 
only    in   proportion  as  there  is   conformity  to  God. 
Of  this,  every  Christian  is,  in   some  measure,  sensi- 
ble, and  with  Paul,  desires  above  all  things,  to  be  de- 
livered from  this  body  of  death. 

Again  :  The  reward  of  the  righteous  will  greatly 
consist  in  their  being  approved  of  a  holy  God.  At 
thp  great  decisive  day,  "  God,"  saith  the  apostle,"  will 
bring  to  light  the  hidden  things  of  darkness,  und  make 
manifest  the  counsels  of  the  heart  :  and  then  shall 
every  man/' that  is,  every  one  who  is  faithful,  "have 


SERMON    VIII.  105 

praise  of  God."  They  will  have  the  same  testimony, 
Avhich  is  given  of  Enoch  in  the  context — a  testimony, 
that  they  have  pleased  God.  Well-done,  good  and 
faith(\il  servant,  will  be  their  plaudit ;  and  to  those 
who  love  God,  the  divine  approbation  will  of  itself  be 
an  heaven. 

Another  thing,  in  which  the  reward  or  happiness 
of  the  saints  vviil  consist,  v/ill  be  their  seeing  the 
happiness  of  others,  seeing  all  holy  beings  completely 
happy  in  heaven.  In  this  life,  so  far  as  saints  are 
iniluencedby  a  gospel  temper,  they  are  ever  desir- 
mg,  seeking,  and  rejoicing  in  the  happiness  of  others  : 
they  rejoice  with  them  that  rejoice,  and  weep  with 
them  that  weep.  The  good  of  others  is  their  good. 
And  herein  the  righteous  are,  in  part,  revvai'ded  in 
this  life  ;  for  in  the  exercise  of  benevolence,  there  is 
a  sublime  happiness.  Those  who  possess  it,  always 
have  matter  for  praise.  Christ  saith,  "  There  is  no- 
man  who  hath  left  house,  or  brethren,  or  lands,  &c.  for 
my  sake  and  the  gospel,  but  he  shall  receive  an  hun- 
dredfold now  in  this  //we,  houses,  brethren,  lands,  Sec. 
in  the  world  to  come,  c^crncY/ ///J ."  That  is,  whoso- 
ever, from  a  selfish,  contracted  temper,  becomes  of  a 
benevolent,  gospel  temper,  shall  hnd  himself  rev/ard- 
ed,  by  the  enjoymerit  of  an  hundred  fold  more  hap- 
piness in  this  life.  And  this  he  hath  promised  also, 
that  the  meek  shall  inherit,  or  be  rewarded  v\'ith  the 
earth.  They  do  not  actually  possess  the  earth,  or 
the  property  of  all  their  neighbors  ;  but  they  enjoy 
it.  To  see  others  enjoy  grace,  adds  to  their  happi- 
ness. How  desirable  an  object  then  must  it  be,  and 
how  greatly  must  it  add  to  their  joy  and  happiness, 
to  see  all  the  friends  of  God,  all  lioly  beings,  assem- 
bled in  heaven,  united  in  one  society,  and  each  one 
enjoying  a  happiness,  Vv'hich  will  increase  without 
bounds,  and  continue  without  end  ?  This  will  be  a  part 
of  that  heaven,  with  v/hich  the  saints  Aviilbe  rewarded. 

Another  tlang  implied  in  the  reward  of  the  saints, 
and  in  which  it  will  principally  consist,  is  their  being 


iOS  S  E  R  M  O  N    VIII. 

permitted  to  join  the  heavenly  hosts,  in  offering  up 
divine  worship  and  adoration,  in  singing  praise  to 
God  and  the  Lairib,  and  spending  an  eternity,  in  ex- 
ploring the  v/onders  of  redeeming  love,  and  studying 
the  word  and  works  of  God,  in  v/hich  new  and  plea- 
sing wonders  will  continually  and  for  ever  open  to 
view.  Christians,  even  here  in  this  state,  consider  it 
an  unspeakable  privilege  and  happiness,  that  they 
may  worship  and  praise  God  in  the  congregation  of 
saints ;  and  it  is  their  burden  and  sorrow  that  they 
can  worship  him  with  no  more  fervor  and  purity  ; 
that  their  services  are  polluted  with  such  coldness  and 
imperfection  ;  and  they  often  cast  an  eije^  as  it  were, 
to  the  church  of  the  first  born  in  Zion  above,  and  con- 
sider it  as  no  small  part  of  the  reward,  to  which  they 
have  respect,  that  they  shall  ere  long  be  permitted  to 
join  their  number,  and  be  enabled  to  love,  praise,  and 
worship  God  v/ith  them  in  perfection  for  ever. 

In  a  word,  the  happiness  of  heaven,  the  fulness  of 
the  reward  which  is  reserved  for  the  saints,  and  to 
v/hich  they  have  respect,  is  to  enjoy  a  holy  God,  and 
be  permitted  for  ever  to  rejoice  in  his  holy  kingdom. 
This  must  render  a  creature  perfectly  happy  ;  and  it 
is  the  supreme  desire  of  God's  children.  Their  lan- 
guage is, 

"  Were  I  in  heaven  vv  ithout  my  God, 

'Twould  be  no  joy  to  me, 
And  whilst  this  earth  is  my  abode, 

I  long  for  nciiC  but  thee." 

This  is  what  God  gives  in  the  covenant  of  grace. 
He  engages  to  the  believer,  to  give  himself  ;  which 
is  to  give  all  possible  good.  The  saints  enjoy  God  in 
part,  by  the  manifestations  he  gives  in  his  word,  and 
by  his  spirit,  even  in  this  life.  They  have  the  earnest 
of  the  inheritance,  the  substance  of  things  hoped 
for  ;  but  it  is  at  the  end  of  the  race,  that  they  are  to 
receive  the  prize,  the  full  recompense  of  reward. 
Then  it  is,  that  the  crown  of  g-lory  will  be  bestowed, 


SERMON    VIII.  lor 

and  they  enter  upon  that  state  of  indescribable  and 
inconceivable  bliss,  -which  will  consist  in  knowing, 
loving,  and  enjoying  God  for  ever. 

A  few  of  the  most  comprehensive  things  implied 
in  the  happiness,  the  heaven,  with  Avhich  the  saints 
will  be  rewarded,  have  been  mentioned.  Many  other 
things  might  be  added  ;  as  deliverance  from  pain, 
sickness,  sorrow,  and  all  natural  evil,  though  these 
are  not  so  directly  desired,  or  respected  by  the  Chris- 
tian. The  principal  thing  in  the  reward,  and  more 
immediate  object  of  desire,  is  to  see,  know,  and  en- 
joy God,  and  the  blessedness  of  his  holy  kingdom, 
which  implies,  however,  deliverance  from  all  evils. 
The 

III.  Thing  proposed,  is  to  shew  what  is  implied 
in  having  respect  to  this  reward. 

It  is  said  of  Moses,  that  he  esteemed  the  reproach 
of  Christ  greater  riches  than  the  treasures  in  Egypt, 
having  respect  unto  the  recompense  of  the  reward. 
Much  is  implied  in  having  respect  to  this  reward,  as 
Moses  had,  so  as  to  be  influenced  by  it. 

1.  It  implies  a  knowledge  of  it  ;  a  full  belief,  or 
persuasion,  that  th&re  is  a  rew^ard  for  the  righteous  ; 
that  God  not  only  is,  but  that  he  is  a  rewardcr  of 
those,  who  diligently   seek   him. 

2.  It  implies  that  the  nature  of  the  reward  is  seen 
and  loved.  Unless  we  have  some  true  knowledge  of 
the  nature  of  the  reward,  or  prize  held  up  before  us, 
how  shall  we  love,  or  approve  of  it  ?  And  if  we  have 
no  love  for  it — if  it  appear  unpleasant  and  undesirable 
in  its  nature,  how  shall  it  operate  as  a  motive  to 
diligence  and  exertion  ?  It  implies  therefore,  a  dis- 
position to  rejoice  in  the  glory  of  God,  and  the  hap- 
piness of  his  holy  kingdom. 

3.  To  have  respect  to  the  recompense  of  reward, 
reserved  for  the  saints,  so  as  to  be  influenced  by  it,  t® 


108  SERMON    VIII. 

lioly  activity,  implies,  not  only  a  knowledge  and  love 
of  it,  but  that  our  love  and  desire  of  it  are  great— 
that  we  place  it  highest  in  our  estimation,  and  make 
other  things  subservient  to  it.  Thus  it  was,  that 
Moses  had  respect  to  the  recompense  of  reward. — 
He  saw  and  believed,  that  there  is  a  reward  for  the 
righteous,  a  holy  reward,  a  heavenly  inheritance, 
which  consists  in  the  beatific  vision  and  enjoyment  of 
God.  To  this,  he  had  respect.  In  vievv^  of  this,  he 
refused  to  be  calied-the  son  of  Pharaoh's  davighter, 
choosing  rather  to  suffer  affiiction  with  the  people 
of  God.  In  view  of  this,  he  chose  the  reproach  of 
Christ,  in  preference  to  the  treasures  of  Egypt,  and 
went  out,  not  fearing  the  wrath  of  the  king  :  for  he 
endured  as  seeing  him  who  is  invisible.  Thus  it  was 
with  all  the  godly  patriarchs  of  old.  They  looked  to 
the  things,  which  are  unseen  and  eternal,  placed  their 
affections  on  things  above;,  and  not  on  tlungs  on  the 
earth.  They  saw  the  promises,  respecting  the  re- 
v/ard  of  the  righteous,  afar  off,  and  were  persuaded 
of  them,  and  embraced  them,  and  were  supported  by 
them,  under  the  most  trying  scenes,  and  animated  in 
"  the  work  of  faith,  the  labor  of  love^  and  the  patience 
of  hope." 

Having  briefly  shoAvn  the  certainty,  and  the  nature 
of  the  reward  of  the  righteous,  and  some  tilings  im- 
plied in  having  respect  to  it  :  we  proceed, 

IV.  To  show,  that  the  rev/ard  bestowed,  implies 
nothing  inconsistent  with  the  doctrine  of  grace. — 
Though  the  righteous  will  be  rewarded,  and  are  as- 
sured in  the  word  of  God,  tliat  their  rcAvard  in  heav- 
en will  be  in  proportion  to  their  diligence  and  holy 
'activity  here,  yet,  to  prevent  misapprehension,  it  is 
necessary  to  remark,  that  it  will  be  a  gracious  re- 
ward. If  God's  rewarding  the  righteous,  implied  the 
notion  of  personal  merit,  or  desert,  it  v.ould  be  in- 
consistent with  the  doctrine  of  grace.  Were  Chris- 
tians, were  the  saints   now  in  heaven,  to  be  treated 


SERMON    VIII.  10^ 

according  to  their  personal  character,  according  to 
strict  distributive  justice,  v.ithout  being  viewed  in 
their  relation  to  Christ,  they  would  be  immediately- 
thrust  down  to  hell.  When  we  holdup,  or  when  the 
scriptures  hold  up,  a  reward  for  the  righteous,  no 
idea  of  personal  merit  is  included.  All  is  of  grace^ 
because  every  holy  exercise  of  the  righteous  is  the 
gift  of  God.  And  though  in  proportion  as  these 
holy  exercises  increase  here,  and  lead  to  diligence 
and'  activity,  their  crown  will  be  brightened,  and  their 
happiness  increased  in  heaven,  yet  this  is  not  on  ac- 
count of  these  holy  personal  exercies,  as  the  meri- 
torious ground  ;  but  solely  out  of  respect  to  an  inv 
puted   righteousness, 

1.  The  reward  of  the  ri;?hteous  is  a  reward  of 
grace,  because  the  very  works,  or  holy  exercises, 
which  it  pleaseth  God  to  honor,  are  the  effect  of  his 
•operation.  He  rewards  the  works,  of  which  he  is 
the  author,  by  the  influence  of  his  Holy  Spirit.  Ac- 
cording to  Isaiah  xxvi.  12.  "  He  who  ordains  peace 
for  us,  hath  also  wrought  all  our  works  in  us.'* 

2.  The  reward,  which  God  bestows  upon  any  of 
our  fallen  race,  is  solely  out  of  respect  to  the  atone- 
ment and  mediation  of  Christ.  Through  the  inti- 
mate and  wonderful  union  between  Christ  and  be- 
lievers, they  are  not  only  accepted  in  him,  but  what 
they  do  is  accepted  and  rewarded  for  his  sake.  We 
offer  up  spiritual  sacrifices  acceptable  to  God,  only 
by  Jesus  Christ.  There  is  no  blessing  so  great,  but 
for  Christ's  sake,  God  will  bestow  it.  Neither  is  there 
any  service  so  small,  in  those  who  are  united  to 
Christ,  but  for  his  sake,  he  will  reward  it.  A  cup  o£ 
cold  water,  given  to  a  disciple  for  Christ's  sake,  will 
ensure  a  disciplQ.'s  reward.  Thus  the  reward  of  the 
saints  is,  in  every  sense,  a  reward  of  grace.  Their 
works  are  wrought  in  them  by  the  Spirit  of  God  ; 
and  the  blessings  connected  witli  them,  arc  solely  ovt 

K 


no  SERMON    VIII. 

cf  respect  to  the  raerits  of  Christ,  and  to  his  offering, 
as  we  arc  said  to  offer  up  spiritual  sacrifices  accept- 
able to  God,  by  Jesus  Christ. 

Again  ;  God's  graciously  connecting  blessings  Avith 
the  obedience  and  fidelity  of  his  people,  serves  to 
show,  not  only  his  love  to  Christ  and  them,  but  his 
regard  to  righteousness.  His  love  to  us,  for  Christ's 
sake,  induces  him  to  bless  us  ;  but  his  love  to  right- 
eousness, induces  him  to  bless  us  in  this  particular 
way  ;  away  -which,  at  the  same  time  that  it  displays 
free  grace,  shall  encourage  holy  activity.  This  may 
be  illustrated  by  an  example.  An  affectionate  parent 
designs  to  confer  a  number  of  favors  upon  his  child, 
and  when  he  has  arrived  at  mature  age,  to  give  h^in 
a  laree  estate.  He  wishes  also,  to  leave  the  mind  of 
his  child  so  prepared,  by  habits  of  industry  and  duty, 
that  he  may  properly  prize  and  enjoy  the  blessing. 
Therefore,  in  the  course  of  his  education,  he  holds 
up  his  favors,  as  rewards,  or  encouragements,  to 
liiial  duty  ;  and  declares,  that  his  patrimony  shall 
be  enlarged,  and  his  favors  increased,  according  to 
his  diligence  and  activity  in  the  discharge  of  all  filial 
duty.  Now  it  is  evident,  that  the  father,  in  such  a 
case,  does  not  consider  such  great  favors  as  properly 
the  child's  due,  upon  the  footing  of  equity.  He  may 
require  his  obedience,  without  offering  any  peculiar 
favor  or  reward.  But  being  disposed  to  give,  his  wis- 
dom disposes  him  to  give  in  such  a  manner,  as  shall  en- 
covirage  diligence  and  filial  duty.  It  is  somewhat  in 
this  sense,  that  God  rewards  his  children,  that  finding 
is  connected  with  seeking,  justification,  with  believ- 
ing, and  crovv^ns  of  glory,  with  overcoming.  It  is 
thus,  as  well  as  by  the  atonement  of  Chri'st, 
that  "  grace  reigns  in  a  M^ay  of  righteousness,  unto 
eternal  life."  Tlie  righteous,  while  they  look  at 
l3ie  recompense  of  reward,  are  fully  convinced,  that 
it  will  be  ail  of  free  grace,  that  boasting  is  excluded, 
jaid  that  they  have  no  room  for  glorying,  but  in  the 
Lord.     Of  this  they  will  be   still   more   convinced, 


SERMON    VIII.  Ill 

Tit  the  great  day  of  righteous  retribution.  Then  also, 
the  cavils  of  uuq-ocUv  sinners  will  be  silenced,  the 
moral  government  of  God  honored,  and  his  justice 
and  uracc  both  disnlaved,  ^Yhile  the  Judge  declares 
before  the  assembled  universe,  concernmg  tne  saints, 
"  These    shall    walk  with  me  in  white  for  they  are 

worthy." 

We  shall  close  with  a  few  inferences  and  reflections. 

1.  How  useful,  important,  and  necessary  is  a  true, 
genuine  faith  in  Christ  ?  Without  that  faith,  which 
implies  a  persuasion  that  God  ?•?,  and  that  he  is, 
through  Christ,  the  gracious  renKirder  oi  those  thac 
seek  him,  it  is  impossible  for  us  to  please  him.  It  is 
faith  which  looks  forv/ard  to  the  blessed  recompense 
of  rev/ard,  and  in  view  of  it,  enables  us  to  choose 
affiictions  and  trials,  when  appointed  by  our  heavenly 
Father,  rather  than  all  the  riches  and  treasures  of 
this  transitory  world. 

2.  We  learn,  that  to  have  respect  to  the  recom- 
pense of  rcAvard,  is  perfectly  consistent  with  that 
disinterested,  or  holy  love,  which  is  implied  in  true 
faith,  and  is  the  essence  of  all  true,  acceptable  obedi- 
ence. Some  have  supposed,  that  to  be  excited  to 
activity  in  duty,  from  a  view  of  proposed  rewards^  im- 
plies such  a  seinshness,  as  is  inconsistent  with  realr 
reliaion.  But  frani  what  has  been  si^id  upon  tl^ic  na- 
ture  of  the  reward  held  iip  to  the  righteous,  we  see 
it  is  otherwise.  We  have  shown  that  it  consi=;ts  in 
being  made  holy,  and  permitted  to  join  the  heavenly 
host  of  saint*  and  aneels,  in  praisincc  and  servine  God. 
In  a  word,  that  it  couoists  in  seeing,  loving,  and  eii- 
joying  a  holy  God.  But  surely  to-  have  respect  to 
thij — to  be  doii^rhted  and- animated  in  tl:c  prosoeet 
of  such  a  reward,  implies  true  relipicn,  or  love  to 
God  for-his  ov/n  loveliness.  But  not  to  have  respect 
to  it — not  to  be  delighted  in  the  prospect  of  being 
permitted  to  see  the  good  of  others,    ?-vA  the  glo?y 


i,i2  SERMON  virr. 

of  God  advanced — not  to  be  influenced  and  engaged 
by  such  a  prospect,  implies  criminal  indifference  to 
the  character  of  God,  and  the  general  good,  and  such 
an  unholy,  corrupt  taste,  as  is  inconsistent  with  true 
religion.  Considering,  therefore,  the  nature  of  the 
reward,  we  see  that  it  is  such,  as  is  impossible  to  please 
and  influence  men,  any  further  than  they  are  pos- 
;5essed  of  holy  love,  or  conformity  to  God.    Hence, 

3.  We  infer,  that  none  but  true  Christians,  or  saints^ 
have  any  real  respect  to  the  recompense  of  rewards 
They  may  have  a  respect,  in  all  their  exertions  and 
strivings,  to  deliverance  from  future  punishment,  or 
natural  evil  ;  but,  as  to  the  real  reward  of  the  right- 
eous, the  positive  happiness  of  heaven,  that  which  the 
righteous  have  their  eye  directly  upon,  a  happiness 
which  consists  in  seeing  others  happy,  in  seeing  and 
enjoying  God,  and  spending  an  eternity  in  praising 
him  ;  to  such  a  reward,  they  have  no  real,  or  direct 
respect.  It  has  no  influence  upon  them.  We  have 
shown,  that  to  be  influenced  to  exertion,  in  view  of  the 
reward,  as  Moses  Vv^as,  implies  a  full  belief  and  per- 
suasion, that  there  is  a  reward  for  the  righteous,  and. 
.  that  the  nature  of  it  is  seen  and  loved.  But  where 
true  faith  is  wanting,  both  these  are  wanting.  None 
see,  love,  and  desire  the  revvard  of  the  righteous,  un- 
less they  have  faith — unless  they  are  the  children  of 
God  ;  for  it  is  a  holy  reward  :  and  if  it  were  possi- 
ble to  be  bestowed  upon  a  sinner,  while  such,  it  v/ould 
give  him  no  happiness.  The  righteous  are  indu- 
ced to  give  up  houses,  lands,  &c.  for  the  reward, 
which  they  shall  receive  in  this  life,  which  is  an 
hundred  fold.  But  how  are  they  to  receive  it  ? 
Truly,  by  having  a  temper  of  mind,  which  delights^ 
in  the  happiness  of  others.  But  this  is  no  motive  to 
sinners,  or  those  vrlio  lire  wholly  selfish  ;  nor  will  it 
bave  any  influence  upon  them,  to  give  up  their  sel-- 
fish  pursuits.  Thus  it  is  with  the  reward  of  the 
righteous,  in  the  future  world.     None   are  pleased 


SERMON    Vlir.  113 

with  it — none  have  respect  to  it,  and  are  ready  to^ 
give  up  all  for  it,  but  those  who  prefer  thei^lory  of 
God,  and  the  general  good,  to  private,  seiiisk  inter- 
ests. 

•  Some,  in  examining  themselves,  have  entertained 
doubts,  fearing  they  had  too  much  respect  to  the  re- 
•compense  of  reward,  and  that  therefore,  their  religi- 
on was  selfish.  They  indeed,  may  have  respect  to 
deliverance  from  fntm-e  punishment,  con:-.idered  i\s 
natural  evil  ;  but  if  tiiis  be  all,  their  religion  is  in- 
dee^  selfish.  But  let  them  look  to  the  real  nature 
of  the  rev/ard  of  the  righteous,  the  enjoyment  of  a 
holy  God,  and  serving  and.  praising  him  for  ever. 
Let  them  examine,  whether  those  things  are  really 
desirable,  and  do  iniluence  them  to  diligence  and  holy 
activity  as  they  did  Moses  ;  for  in  this  sense,  they 
cannot  have  too  greit  respect  to  the  recompense  of 
reward.  To  be  uninfluenced  by  it,  is  incon.iiste.nt 
with  Christianity.. 

Finally.  Let  Christians  be  animated  to  diligence 
and  holy  activity,  in  view  of  the  glorious  rev/ardof 
the  saints  ;  and  be  ever  ready  to  suffer  allliction,  or 
persecution,  in  the  cause  of  Christ.  "  Fear  none  of 
those  things,"  saith  Christ,  "  which  thou  shait  sufier  ; 
but  be  thou  faithful  unto  death,  and  I  vv^il-1  give  tliee  a 
crown  of  life."  Remember  that  tha  greater  ai'e 
your  exertions  for  Christ,  the  brighter  w  ill  be  your 
crown.  What  though  you  have  crosses  and  affiic- 
tions  ?  The  light  affliction  is  but  for  a  rao merit,  and 
worketh  foi'  you  a  fai'  more  exceeding  and  eternal 
weight  of  glory  :  while  you  look,  or  have  respect, 
not  to  the  things  which  are  seen  and  temporal  ;  but 
to  the  things  which  are  unseen  and  eternal.  P'or 
tlie  sufferings  of  the  present  time,  are  not  worthy  to 
be  compared  with  the  glory  Ajrhich  shall  be  revealed. 
The  righteous  shall  be  made  perfectly  holy — tJiey 
shall  have  the  approbation  of  their  Judge — they  shall 
see  the  Redeemer  as  he  is,  and  be    made  like   hini^ 

K  3 


114  SERMON    VIII. 

They    shall  be  happy   in  the   happiness  of  all  holy 
beings,  and  in  the  glory  of  God. 

In  view  of  these  things,  Moses,  Abraham,  all  the 
patriarchs  and  prophets,  were  influenced  to  the  no- 
blest exertions  in  the  cause  of  God,  rising  in  their 
views  above  this  present  evil  world.  Wherefore,  see- 
ing we  also  are  compassed  a.bout  with  so  great  a 
cloud  of  witnesses  and  examples,  let  us  lay  aside 
every  weighty  and  the  sin  which  most  easily  besets 
us,  and  let  us  run  with  patience  the  race  set  before 
us — looking  to  the  recompense  of  reward,  even 
Jesus  Christ,  who  is  the  author  and  finisher  of  our 
faith  ;  who,  for  the  joy  set  before  him,  endured  the 
cross,  despised  the  shame,  and  is  set  down  at  the  right 
hand  of  the  throne  of  God.  Then  when  he  shall 
appear,  we  also  shall  appear  v/ith  him  in  glory-— 
receive  the  glorious  recompense  of  reward,  that  of 
seeing  him  as  he  is,  being  made  like  him,  enjoying 
him,  and  rejoicing  in  his. blessedness,and  the  blessed--. 
ness  of  all  holy  beings  for  ever. 


55 


SERMON    IX. 


THE    LOVE    OF    CHRIST., 


hPbl\tion  I.  s^  >,. 


■  / 


■  Ifjiio  Him  that  Icroed  us^   and  washed  us  J'ronL 
our  sins  in  his  otvn  blood. 


XloW  great,  how  mysterious,  is  the  love  of  God 
to  men,  displayed  in  the  work  of  redemption  !  It  is 
celebrated  by  the  heavenly  hosts,  with  unceasing' 
songs  of  wonder  and  joy.  Angels,  though  not  the. 
immediate  subjects  of  it,  desire  to  look  into  it,  as  the^ 
most  glorious  display  of  the  divine  perfections.  It  is 
celebrated  by  glorified  saints,  more  understandingly 
and  feelingly.,  than  by  the  angels.  These  sing  anew 
song— a  song  which  none  can  learn,  but  those  who 
are  redeemed  from  the  earth.  "  And  they  sang  a 
new  song,  saying  thou  art  worthy  to  take  the  Book  ;, 
and  to  open  the  seals  thereof;  for  thou  wast  slain,  and 
hast  redeemed  us  unto  God  by  thy  blood."  Such  is 
the  employment  of  the  church  triumphant  in  the  hea- 
venly world  : — and  shall  not  the  church  militant  join 
the  choir,  and  even  on  earth  anticipate  the  songs  of 
the  New  Jerusalem  ?  Yes.  All  the  chosen  and  called 
•—every  true  Christian,  whatevej:  may  be  his  difficult 


116  SERMON    IX. 

ties  and  temptations  in  the  world,  is  ready  to  bear  a- 
humble  part,  in  meditating  upon  the  wonders  of  re- 
deeming love,  and  offering  up  devout  ascriptions  of 
praise,  to  "  Him  who  loved  them/' 

Whenever  the  love  of  the  Father  and  of  the  Son 
in  the  work  of  redemption,  is  mentioned  in  the  sa- 
cred scriptures,  it  is  represented  as  being  great  and 
glorious,  and  even  passing  knowledge.  "  God  so 
loved  the  world,"  said  the  inspired  evangelist,  "  that 
He  gave  his  only  begotten  Son.  In  this  was  jnanifest- 
edthc  love  of  God  toward  us,  in  that  he  sent  his  only 
begotten  Son  into  the  world,  that  we  might  have 
life  through  Him. — Herein  is  love,  not  tliat  we  loved 
God,  but  that  He  loved  us,  and  sent  his  Son,  to  be  a 
propitiation  for  our  sins.  Walk  in  love,  as  Christ 
hath  loved  us,  and  given  himself  for  us."  It  is  fre- 
quently repeated,  that  Christ  hath  loved  the  church, 
and  given  himself  for  it ;  and  so  eminent  and  signal 
is  this  love,  that  it  is  considered  as  his  character  and 
name.  As  in  Rom.  viii.  37.  "  Through  Him  that 
loved  us  ;" — and  in  the  text,  "  to  Him  that  loved  us," 
— to  Him  :  It  is  not  said,  who  he  is.  There  is  no 
antecedent  to  the  pronoun,  him  ;  and  no  proper  name 
is  applied  to  him.  Yet  no  Christian  can  be  at  a  loss 
respecting  the  person  intended.  What  is  said  is  a 
sufficient  description  of  him — "  he  that  loved  us." — 
LOVE  is  his  name,  and  love  will  for  ever  be  his  me- 
morial in  the  church. 

Upon  this  occasion,  when  we  are  about  to  celebrate, 
in  these  memorials,  his  death,  it  may  be  proper  and 
profitable  to  turn  our  thoughts,  for  a  moment,  to  the 
nature  and  degree  of  this  love^ — the  manner  in  which 
it  was  manifested  ;  and  the  returns  which  we  are  ob- 
ligated to  make  unto  Plim  that  has  so  loved  us. 

I.  Of  thenature  and  degree  of  the  love  of  Christ. 

With  respect  to  the  nature  of  it — it  is  free — it  is 
,  disinterested.     The  love  wliich  mankind  naturally 


SERMON    IX.  lir 

exercise,  is  wholly  selfish  ;  and  great  degrees  of 
selfishness  remain  in  the  most  benevolent  men.  We 
are  disposed  to  do  good  to  those,  who  can  return  the 
f;vor,  more  readily  than  to  those,  from  whom  no  ad- 
vantage is  expected.  We  naturally  love  those  who 
love  us.  This  is  only  a  particular  modification  of 
selfe-love.  But  the  love  of  Christ  was  not  excited 
in  any  such  way.  We  had  not  done  any  thing  ta 
oblige  him,  nor  was  there  any  thing  in  us  to  move 
Him,  but  our  wretchedness.  "Herein,"  says  the 
apostle  "  is  love  ;  not  that  we  loved  God,  but  that  He 
loved  us."  The  disinterestedness  of  the  Saviour** 
love  appears  further  in  this,  that  we.  were  not  only 
destitute  of  love  to  Him,  but  were  his  enemies.-— 
"  For,"  says  the  apostle,  "  when  we  were  yet  with- 
out strength,  in  due  time,  Christ  died  for  the  ungodly. ^^ 
Again,  "  But  God  commendeth  his  love  towards  us, 
in  that  while  we  were  yet  sinners,  Christ  died  for  us.** 
And  farther,  "  For  if  while  we  were  enc;?iz>5,  we  were 
reconciled  to  God  by  the  death  of  his  Son,  &c." — « 
Such  is  the  nature  of  the  Saviour's  love,  perfectly 
disinterested,  according  to  the  representation  of  scrip- 
ture, which  is  the  only  criterion  of  judging  upon  this, 
subject. 

Again,  how  great,  as  v/ell  as  free,  is  \h^  love  of 
Christ  ?  There  is  nothing  to  compare  with  it.  The 
highest  degree,  to  which  the  love  of  man  ever  rose, 
was  for  one  friend  to  lay  down  his  iifc  for  another. 
"  Greater  love,"  says  Christ,  "  hath  no  man  than  this, 
that  a  man  lay  down  his  life  for  his  friend."  But 
the  God-man,  has  f>Teater  love — He  has  laid  down 
his  life  for  his  enemies. 

The  apostle  intimates,  tha,t  the  love  of  Christ  ex- 
ceeds all  thought  and  comprehension.  "  That  ye 
may  be  able  to  comprehend  with  all  saints,  what  is  the 
breadth  and  length,  and  depth  and  height ;  and  to 
knrjw  the  love  of  Christ,  which  /lasseth  kyioroledgc .  It 
is  above  our  understanding.  We  cannot  find  it  out 
to  perfection.     We  know  not  the   full  dignity  of  his 


118  SERMON    IX. 

person,  nor  the  greatness  of  his  condescension,  and 
therefore  cannot  measure  his  love.  But,  thousch  it 
cannot  be  measured,  nor  comprehended,  yet  every 
real  Christian,  everyone  v/ho  is  a  partaker  of  the  Ic-  e 
and  Spirit  of  Christ,  delights  to  study,  and  to  search 
into  it,  and  to  know  more  and  more  of  it.  The  saints 
know  something  of  it,  and  desire  to  know  more. 
And  in  proportion  to  their  knowledge,  is  the  strengtli 
of  their  desire.  With  the  holy  angels,  they  earnest- 
ly desire  to  look  into  these  things.  I'heir  knowledge 
of  them  will  constantly  increase,  and  yet  never  come 
to  an  end. 

But  the   nature  and  the    greatness  of  the  love  of 
Christ,  will  still  further  appear,  while  we  proceed, 

II.  To  mention  briefiy  the  manner  and  means  by 
^'hich  it  was  manifested. 

1 .  How  readily  did  he  undertake  for  sinners  in  the 
covenant  of  redemption.  The  wisdom  of  God,  as 
law-giver  and  governor,  insisted  on  an  atonement  for 
sin,  in  order  to  the  salvation  of  sinners,  that  He 
might  be  just  in  justifying  the  ungodly.  This  was 
to  be  done,  only  by  the  Son,  taking  our  nature  and 
dying  a  victim.  To  this  he  cheerfuiiy  consented, 
"  Sacrifice  and  offering  thou  didst  not  desire — -then 
said  I,  lo  I  come."  Nor  v/as  he  less  forv/ardto  per- 
form than  to  undertake  for  sinners.  In  the  fulness 
of  time,  he  came  into  our  world.  "  The  Word  was 
made  tlesh,and  dwelt  among  us."  He  laida^idc  the 
glory  which  he  had  with  the  Father  before  the  world 
was.  Though  in  the  form  of  God,,  and  equal  with 
the  eternal  Father,  yet.he  took  on  him  the  likeness  of 
sinful  flesh,  appeared  in  the  form  of  a  servarit.,  and 
submitted  to  puin,  poverty?  and  contempt.  Wlrdt  gra- 
cious coridcscension  was  this  in  t[;e  great  Lord  of 
heaven  and  earth  1  "  Ye  know  the  graceof  cur  Lord 
Jesus  Christ,"  says  the  apostle,  "  that  tliough  he  was 
rich,  yet  for  our  sake  he  became  poor."     Yesj  my 


SERMON    IX.  M9 

Triends,  we  know  something  of  his  grace — we  know 
that  it  is  great  grace — but  the  extent  of  its  greatness 
we  cannot  comprehend.     Again, 

His  love  was  manifested  in  the  condition  and  man- 
ner of  life,  to  which  he  submitted.  In  the  early  part 
of  his  life,  he  submitted  to  a  hard  and  laborious  em- 
ployment When  he  entered  upon  public  life,  he 
still  appeared  in  circumstances  of  abasement,  and 
subsisted  by  charity.  "  The  Son  of  Man,"  saith  he, 
"  hath  not  where  to  lay  his  head."  He  was  also  vil- 
ified and  traduced  as  a  deceiver,  as  a  blasphemer,  and 
confederate  with  devils.  Thus  he  endr/red  the  con- 
tradiction of  sinners  against  himself — of  sinners  for 
whom  he  had  the  kindest  designs,  and  waspreparing 
the  greatest  of  blessings. 

But  the  greatest,  and  the  summary  expression  of 
his  love,  was  his  death  upon  the  cross.  Here  the 
scriptures  lay  the  greatest,  and  frequently  the  whole 
stress  of  his  sufferings.  "To  him  that  loved  us, 
and  ivathed  us  in  his  own  blood.^^  Merely  to  have 
li^^ed  in  our  world,  and  consorted  v.ith  sinners, 
without  the  sufferings  he  underwent,  would  have 
been  great  condescension.  But  that  he  should  take 
a  bo<:ly,  and  come  into  the  world,  on  purpose  to 
suffer,  agonize,  and  die — that  he  should  become  a 
man,  on  purpose  that  he  might  be  a  man  of  sorrows, 
and  save  simiers  from  endless  woe,  is  an  expression 
of  love  beyond  comprehension. 

But  the  expressions  of  his  love  did  not  terminate 
at  his  death.  As  he  had  prayed  for  his  church,  for 
all  those  who  should  believe  on  him,  and  promised  to 
support  them,  a^^ainst  the  gates  of  bell  ;  so  he  has 
continued  to  intercede  for  them  before  the  throne, 
and  has  been  faithful  to  his  promises,  by  making  all 
things,  in  his  providential  government,  subservient  to 
their  good.  To  all  v/ho  receive  him,  he  manifests  a 
peculiar  love,  and  will  love  them  to  the  end.  None 
shall  pluck  them  out  of  his  hand.  He  sends  the 
comforter,  the  Holy  Spirit,  vrho  is  the  purchase  of 


120  SERMON    IX. 

his  sufferings,  to  guide,  restore,  support,  quicken, 
and  comfort  them.  He  knows  and  pities  their  in- 
firmities, and  sympathizes  with  them  in  their  trials 
and  conflicts.  He  often  brings  them  to  his  banquet- 
ing house,  v/here  his  banner  over  them  is  love.  He 
gathers  them  in  his  arms,  and  carries  them  in  his 
bosom  ;  and  never  leaves,  nor  forsakes  them,  till 
they  are  prepared  to  be  vv'here  he  is,  and  see  his  glory. 
Finally,  the  love  of  Christ  is  manifested,  by  the 
preparation  he  makes  in  the  heavenly  world,  for 
those  who  believe  in  his  name,  and  "  follow  him  in 
the  regeneration."  Then  will  his  followers  under- 
stand the  greatness  of  his  love,  when  they  see  it  ex- 
pressed in  its  final  issue.  What  that  will  be,  we 
cannot  now  strictly  determine  ;  for  though  Christians, 
in  this  world,  do  have  some  prelibation — though  they 
have  the  substance  of  things  hoped  for,  and  the  evi- 
dence of  things  not  seen,  yet  eye  hath  not  seen,  nor 
ear  heard,  nor  hath  it  entered  into  the  heart  of  man,  to 
determine  the  happiness,  God  hath  prepared  for 
them  that  love  him.  "  Christ  loved  the  church,'* 
says  the  apostle,  "  and  gave  him.self  for  it  ;  tiiat 
he  iTiight  present  it  to  himself  a  glorious  church,  not 
having  spot  or  v»  rinkle,  or'any  such  thhig.'*  For  this 
end  he  left  the  realms  of  bliss — and  for  this  end  he 
has  entered  heaven,  as  the  forerunner.  He  has  gone 
to  prepare  a  place  for  them,  and  has  promised  that 
he  "  will  come  again,  and  receive  them  to  himself, 
that  where  he  is,  there  they  may  be  also." — I  pro- 
ceed in  the 

HI.  And  last  place,  to  mention  the  returns,  we 
are  obligated  to  make  to  him  v/ho  hath  so  loved  us. 
Not  that  any  adequate  compensation  can  be  given  for 
-a  Saviour's  love  ;  for  what  have  we  wiiich  w^e  did  not 
receive  ?  Nor  is  any  thing  required  but  a  return  of 
love — a  delight  in  his  character,  and  in  the  character 
of  his  children.  This  is  reasonable  and  fit  in  the 
jnatiire  of  things.     It   is  reasonable  and  fit  that  w© 


s:ermon  IX.  121 

-should  love  Christ  primarily  for  his  inherent  excel- 
Jcncy — for  his  being  benevolent — a  friend  to  God  and 
his  law  ;  and  as  evidences  of  this  his  infinitely  holy 
and  benevolent  character,  it  is  reasonable  and  fit,  that 
■\ve  should  love  him  for  what  he  has  done  and  suffer- 
ed for  us  and  the  human  race  ;  that  is,  we  ought  to 
love  him  with  a  love  of  complacence,  and  a  love  oi* 
gratitude.  Our  love  ought  to  be  active,  and  expres- 
sed in   all  proper  v»  ays. 

1.  We  ought  to  express  it,  as  in  the  text,  by  of- 
fering up  devout  ascriptions  of  prtdse.  "  Unto  Him, 
that  loved  us,  and  washed  us  from  our  sins,  in  his 
own  blood — to  Him,  be  glory  and  dominion  for  ever 
and  ever."  Again,  "  Blessing  and  honor  and  gloiy 
and  power  be  unto  Him  that  sitteth  upon  the  trironc, 
and  to  the  Lamb  for  ever  and  ever."  Of  these  and 
every  ascription  of  praise,  the  Lamb  of  God  is  infi- 
nitely w^orthy.  All  who  love  him,  will  rcioice  to  see 
him  thus  praised,  and  will  account  it  their  highest 
privilege,  to  be  permitted  to  join  vnth  his  followers  in 
presenting  his  praises. 

2.  We  ought   to  manifest  our  love  to  Christ,  still 
further  than  by  words.   It  ought  to  appear  in  a  steady, 
active  zeal  for  his  name  and  honor,  and  devotedness 
to  his    cause.     When  the    Saviour    said    to   Peter, 
*' lovest  thou  me  r"    he  directed  him  as  a   proof  and 
manifestation    of  his  love,  io  feed  his  sheefi.  and  feed 
his  lambs.     A  profession  of  love  to    Christ,  without 
sincere  and   actual   exertions  in  his  cause,  is  mere, 
hypocrisy.     Let  us  all,  therefore,  if  we  have   any  re- 
gard to  the  Saviour,  inaniiest  it,  by   studying  to  ad- 
vance his  kingdom,  and  promote,  in  the  best  manner, 
the  great  design  for  which   he  came  into  the  world, 
viz.  the    glory  of  God,  in  the  salvation   of  sinners. 
Surely  it  is  our  most  reasonable  and  incumxbent  duty, 
to  live  wholly  to  him  that  loved  us.     We   ought  to 
make  it  our  meat  and   drink  to  do  his  will — to  em- 


122  SERMON    IX. 

ploy  all  our  time  aiid  talents,  all  we  have  and  are,  in 
subserviency  to  his  interest  and  glory. 

Another  very  important  and  acceptable  way  for 
us  to  express  our  love  to  Christ,  is  by  lovin?^,  assist- 
ing, and  relieving  his  members,  as  far  as  we  have  ca- 
pacity, or  opportunity.  Surely,  if  we  love  him, 
those  who  bear  his  image  will  be  especially  dear  to 
us.  How  strongly  has  the  Saviour  manifested  his 
approbation  of  acts  of  kindness  and  love  to  his  fol- 
lowers, and  declared  that  he  v/ill  consider  them  as 
expressions  of  love  to  himself,  in  the  representation 
he  has  given  of  the  day  of  judgment  ?  Matt.  xxA^  34. 
<'  Then  shall  the  King  say  unto  them  on  his  right 
hand.  Come,  ye  blessed  of  my  Father,  for  I  was  an 
hungred  and  ye  gave  me  meat — I  was  thirsty,  and  ye 
gave  me  drink — I  was  a  stranger,  and  ye  took  me  in — 
naked,  and  ye  clothed  me — I  was  sick,  andye  visited 
me — I  was  in  prison,  andye  came  unto  me."  And 
when  the  righteous  shall,  in  their  humility  inquire, 
■when  they  m.anifested  such  love  to  him  ;  he  will  an- 
swer, "  Verily  I  say  unto  you,  inasmuch  as  ye  have 
done  it  unto  one  of  the  least  of  these  my  brethren, 
ve  have  done  it  unto  me." 

So  great  stress  is  laid  by  the  apostle  John,  upon 
our  exercising  love  and  kindness  to  the  poor  mem- 
bers of  Christ,  that  he  makes  it  the  turning  point  of 
assurance.  "  We  know,"  says  he  "  we  have  passed 
from  death  to  life,  because  we  love  the  brethren — He 
that  loveth  not  his  brother  abideth  in  death — Hereby 
perceive  ^ve  the  love  of  God,  because  lie  laid  down 
his  life  for  us,  and  we  ought  to  lay  down  our  lives  for 
the  brethren — Who  hath  this  world's  goods,  and  sceth 
his  brother  have  need,  and  shutteth  up  his  bowels  of 
compassion  from  him,  how  dwelleth  the  love  of  God 
in  him  ?" 

Again,  We  ought  to  manifest  our  love  to  Christ, 
by  obeying  all  his  commands.  It  ought  to  flow  forth 
in  an  uniform  obedience.  This,  he  himself  hath  es- 
labiished,  as  a  test  of   its  being  genuine.     "  If  ye 


S  E  R  M  O  N    IX.  123 

love  me,  keep  my  commandments — He  that  hath  my 
commandments,  and  kecpeth  them,  he  it  is  that  lov- 
cth  me.  He  that  loveth  me  not,  keepeth  not  my 
sayings."  And  again,  "If  a  man  love  me,  he  will 
keep  my  words."  Had  we  the  tongiiss  of  angels, 
and  an  understanding  of  all  mysteries,  and  ail  know- 
ledge ;  and  should  ,vc  profess  the  greatest  degree  of^ 
affection  and  love  to  the  Saviour,  and  even  give  our 
bodies  to  be  burned,  for  the  brethren,  it  would  be  no- 
thing and  vanity,  vvithout  a  cordial  subjection  of  heart 
to  his  authority,  and  a  life  governed  by  his  precepts. 

Finally,  As  obedience  to  his  commands  in  general 
is  a  proper  and  necessary  expression  of  love  to  the 
Saviour,  so  especially  is  an  obedience  to  his  last 
command,  his  dying  charge,  to  celebrate  his  love, 
in  the  memorials  he  then  institued.  Are  not  the 
great  things  he  has  done  for  sinners,  and  to  magnify 
the  law  of  God,  worthy  to  be  remembered  with  the 
liveliest  gratitude  ?  But  can  any  be  said,  gratefully 
to  remember  him,  who  constantly  neglect  the  me- 
morials of  his  love,  which  he  instituted  for  the  ex- 
press purpose  of  maintaining  his  remembrance  ? 
Not  but  that  there  may  be  many  who  love  him,  who 
have  not  as  yet  owned  him  in  his  ordinance  ;  but 
such,  surely,  cannot  be  at  ease  in  their  neglect.  Let 
such  be  exhorted  to  reflect  on  his  love,  and  hi-s  af- 
fectionate command,  "  This  do  in  remembrance  of 
me." 

Let  the  professing  people  of  God  now  do  it,  in 
remembrance  of  Him.  May  you,  my  brethren,  be 
hereby  enabled  to  perceive  the  love  of  God — ^bc 
,  quickened  in  your  love  towards  him  and  his  mem- 
bers, and  excited  to  go  forth  and  manifest  it,  in  a 
life  of  self-denial,  and  uniform  obedience  to  his  com- 
mands. 

How  gracious  and  kind  was  the  Saviour,  in  Insti- 
tuting this  mxmorial.  It  manifested  the  greatest 
concern  and  regard  for  us.  He  knew  our  weakness. 
He  knew  how  strong  our  attachments  Vvculd  be  to 


124^  SE  RM  O  N    IX, 

the  things  v/hich  arc  seen  and  temporal — how  prone, 
we  should  be  to  forget  his  love,  and  crucify  him 
afresh  by  our  sins.  The  institution  of  the  sacra- 
ment of  the  supper,  he  has  calculated  to  guard  us  in 
these  respects.  It  is  calculated  to  teach  us  our 
weakness  ;  to  teach  us  our  dependence,  and  the  ne- 
cessity of  feeding  on  him  by  faith;  to  teach  us  the 
greatness  of  his  sufferings  ;  the  evil  of  sin  ;  the 
holiness  of  God's  law,  and  the  end  of  his  death.  In 
a.  word,  the  whole  history  of  redemption  is  so  con-. 
centrated  into  one  point,  and  brought  to  our  view,  in 
this  memorial  of  his  love,  that  it  cannot  but  draw  forth 
the  love,  gratitude,  and  obedience  of  all,  who  have  not 
hearts  of  stone. 

Let  us,  my  brethren,  on  this  occasion,  strive  for 
lively  exercises  of  humility,  of  gratitude  and  love. 
Let  us  in  the  memorial  of  a  suffering  Saviour,  con- 
template his  benevolence,  the  excellencies  of  his 
character,  and  his  mediatorial  qualifications.  He 
was  made  perfect  through  sufferings.  In  Him,  all 
fulness  dwells.  He  is  made,  of  God,  imto  us,  wis- 
dom, righteousness,  sanctifi cation,  and  redemption  ; 
that  he  v/ho  glorieth,  should  glory  in  tlie  Lord.  Let 
us  view  him  as  Immanuel,  as  speaking  from  the 
-bosoni  of  tlie  Father,  and  as  speaking  as  never  man 
spake.  Let  us  view  him,  in  the  several  steps  of  his 
humiliaiion  and  triumph,  in  all  the  acts  of  his  power, 
faithfulness,  and  grace,  till  our  souls  flow  forth  in  lioly 
resolutions,  through  divine  grace,  of  renewed  obedi-. 
ence  and  exertions  in  his  cause.  By  attending  on 
means  ard  ordinances,  in  this  veil  of  flesh,  may  we 
be  prepared  to  see  him  hi  his  glory,  without  a  veil- 
love  hirn  without  coldness- — enter  into  the  joys  pre- 
pared for  those  that  love  him,  and  join  in  the  asci  ip- 
tions  of  the  church  triumpharit,' — "  Unto  Him  that 
loved  us,  and  washed  us  from  our  sins,  in  his  own 
blood  ;  to  ^im  be  glory  and  dominion  for  ever  ^lud 
ever."     Arxicn, 


tiatJirwajti'u- *-mmm  m 


SERMON    X. 


THE    CHURCH    BEAUTIFUL    AND    FORMIDABLE- 


SONG  OF  SOLOMON  VI .  10. 

Who  is  she,  that  looketh  forth  as  the  mornings  fair  a.fi 
the  vioon^  clear  as  the  sun,  and  terrible  as  a?i  army 
'ivith  banners  ? 

X  HIS  inspired  poem  was  written  by  Solomon,  the 
king  of  Israel.  It  is  a  sacred  allegory  ;  and  is  writ- 
ten, like  many  other  parts  of  the  sacred  scriptures, 
in  a  dramatic  form.  The  principal  characters  exhib- 
ited are  the  bridegroom  and  the  bride.  These  are 
represented  as  conversing  together,  or  as  speaking 
respecting  each  other.  The  excellencies  of  each, 
and  their  affection  for  each  other,  form  the  principal 
subject  of  the  poem. 

The  bridegroom  metaphorically  represents  Christ; 
and  by  his  affection  for  the  bride,  is  represented 
Christ's  love  to  the  church.  The  bride,  of  conse- 
quence, metaphorically  represents  the  church.  She 
is  called  the  bride,  the  lamb's  v/ife.  Rev.  xxi.  3. 
Her  affection  for  the  bridegroom  represents  the  love 
of  the  church  to  Christ.  The  bride  rejoices  to  hear 
the  bridegroom's  voice ;  and  so  does  the  church  to 
hear  Christ's  voice.  This  is  the  Saviour's  testimony 
— "  He  that  h^th  the  bride,  is  the  bridegroom  j  but 


126  SERMON    X. 

the  friend  of  the  bricleeroom,  vrho  standeth,  and 
heareth  him,  rejoiceth  fi-rcatly,  because  of  the  bride- 
grooiTi's  voice."  John  iii.  29.  Her  admiration  of  the 
bridegroom,  and  disposition  to  extol  him,  metaphor- 
ically represent  the  church,  admiring  Christ,  and 
setting  forth  his  divine  excellencies.  Every  thing 
in  this  book  is  expressed  figuratively  ;  making  of 
the  whole  a  sacred  allegory  :  containing  many  im- 
portant truths,  for  the  satisfaction  and  comfort  of 
those,  who  with  an  humble,  sanctihed  mind  apply 
them-selves  to  the  careful  perusal  of  it^ 

It  is  by  no  means  to  be  understood  carnally^  (as 
some,  unfriendly  to  the  sacred  scriptures,  have  pre- 
tended) cr  literally^  concerning  Solomon  and  Phara- 
oh's daughter,  and  their  marriage.  It  may  be  un- 
derstood as  alluding  to  it  in  some  respects  ;  and  to 
the  general  custom  or  manner  of  celebrating  the 
nuptials  of  persons  in  those  eastern  countries,  at  that 
period ;  but  it  is  to  be  understood  spiritually,  con- 
cerning Christ  and  the  church,  or  all  true  believers^ 
This  might  be  made  evident  from  many  considera-- 
tions.     It  will  be  suf&cient  to  suggest  tv/o or  three. 


I.  Many  of  the  descriptions. of  the  bridegroom, 
and  bride  in  this  book  are  such  as  could  not,  with 
any  propriety,  be  applied  to  Solomon  and  Pharaoh's. 
d  -ughter  ;  as  where  he  is  introduced  as  a  shepherd,, 
and  called  his  bride's  brother,  Chap.  v.  and  where  he- 
gives  such  high  and  extraordinary  commendations  of 
himself,  as  are  frequent  in  this  book  ;  and  as  where 
the  bride  is  the  keeper  of  the  vineyards,  and  of 
sheep,  and  is  said  to  be  smitten  and  abused  by  the 
watchmen,  and  to  be  terrible  as  an  army,  and  to  be 
like  a  company  of  Pharaoh's  horses.  There  are  al- 
so many  other  expressions  and  descriptions,  which, 
if  applied  literally  to  a  bridegroom  and  bride,  would 
be  absurd  and  monstrous  ;  but  understood  allegori- 
cally,  and  applied  to  Christ  and  the  chui*ch,.inay  ex- 


S  E  R  M  O  N    X.  1^7 

press  interesting  truths  ;  they  are  doubtless  therefore 
to  be  so  understood  and  applied. 

2.  This  will  appear  further  evident  from  the  con- 
sideration, that  the  idea  of  the  Messiah's  being  the 
head,  husband,  and  saviour  of  God's  people,  was  fa- 
miliar to  the  prophets,  and  the  wise  and  pious  Irael- 
ites,  in  the  time  of  the  Old  Testament,  God  com- 
pares himself  to  a  bridegroom,  and  his  church  to  a 
bride.  Isa.  Ixii.  lie  calls  and  owns  himself  the 
husband  of  his  people.  Isa.  liv.  and  Hosea  ii.  In 
these  places,  it  appears  by  comparing  them  with  oth- 
er scriptures,  that  the  terms  Ciod,  or  the  Lord,  are 
intended  to  point  out  Christ,  or  the  second  person  in 
the  Godhead  ;  Avho  was  to  come,  and  since  has  come 
into  the  world,  for  the  consummation  of  the  union  be- 
tween God  and  his  people,  which  has  been  eternally 
designed.  In  the  New  Testament,  Christ  is  express- 
ly declared,  and  with  particular  allusion  to  the  lan- 
guage of  the  Old  Testament,  to  be  the  bride groom,^ 
or  husband  of  his  church.  The  45th  Psalm,  which 
is  admitted  by  all  interpreters,  both  Jewish  and 
Christian,  to  refer  to  Christ,  and  the  mystical  union 
bet-veen  him  and  the  church,  and  to  be  incapable  of 
any  other  consistent  meaning,  is  but  a  kind  of  a- 
bridgment  of  this  Song  .of  Solomon.  In  both  there 
is  an  allusion  to  the  marriage  of  Solomon  and  Pha- 
raoh's daughter.  But  the  great  object,  in  both  ca- 
ses, is  to  celebrate  the  union  between  Christ  and  his 
church. 

From  these  considerations,  though  many  others 
might  be  suggested,  I  think  it  is  sufficiently  mani- 
fest, that  the  great  scope  and  business  of  this  book 
is  to  describe  the  mutual  love,  union,  and  commun- 
ion, which  subsist  between  Christ  and  the  church, 
in  the  various  conditions  to  which  it  is  liable  in  this 
world ;  such  as  a  state  of  weakness,  desertion,  and 
persecution,  from  foolish  and  wicked  shepherds,  or 
pastors  and  Uie  like. 


128  SE  R  MO  N    X. 

I  would  just  add  here,  for  the  confirmation  of 
these  ideus,  and  for  further  explanation,  that  it  is  to 
be  considered,  that  the  sacred  writer  often  varies  his 
speech.  Sometimes  he  speaks  of  the  church  in 
general,  as  one  person,  or  body  ;  and  sometimes  of 
the  particular  members  of  it,  or  of  individual  be- 
lievers, both  such  as  are  sincere,  and  such  as  are 
not.  This  occasions  the  difference  of  characters 
exhibited,  as  the  mother  and  spouse — the  children, 
or  daughters  of  Jerusalem — those  who  are  strangers 
to  the  bridegroom,  ar.d  those  who  are  well  acquaint- 
ed with  him. 

Having  premised  these  things,  in  support  of  the 
figurative  meaning  of  this  book,  and  in  explanation 
of  the  allegory  which  it  contains  ;  I  come  now, 
more  particularly,  to  consider  the  words  of  our  text. 
"  Who  is  she  that  looketh  forth  as  the  morning,  fair 
as  the  moon,  clear  as  the  sun,  and  terrible  as  an  ar- 
my with  banners?" 

The  text  begins  with  the  question,  Who  is  she  ? 
The  person  respected  is  evidently  the  church.  The 
question  does  not  imply  an  uncertainty  as  to  this  ; 
but  seems  designed  merely  to  express  admiration, 
and  commendation.  Who  ?  (i.  e.)  what  manner  of 
person  is  this?  How  excellent  and  glorious  I  There- 
fore, to  describe  her  beauty,  excellency,  and  glory, 
she  i&  compared  ta  the  morning — to  the  moon — to 
the  sun — and  to  an  army  in  battle  array.  The  de- 
sign of  the  present  discourse  is, 

I.  Briefly  to  illustrate  these  comparisons.     And, 

n.  To  point  out  what  that  is,  which  renders  th^ 
church  so  beautiful  and  glorious,  and  so  terrible  ta 
her  enemies. 

I.  I  am  to  illustrate  the  several  comparisons  in 
the  text. 


SERMON    X.  \^9 

Respecting  these  I  wowkl  premise,  that  they  are 
to  be  understood  as  a  true  description  of  the  church, 
stD  far,  and  no  farther,  than  she  acts  in  character, 
and  is  conformed  to  the  word  of  God.  1st.  The 
Church  is  compared  to  the  morning.  "  Who  is  she, 
that  looketh  forth  as  the  morning  ?'*  V/e  have  here 
a  striking  and  beautiful  comparison.  The  morning 
rises  out  of  darkness  ;  or  it  succeeds  a  night  of  dark- 
ness. It  rises  in  the  east,  and  looks  forth,  or 
Spreads  to  the  west.  In  like  manner,  the  church 
rises  up  out  of  a  dark  world  ;  a  world  darkened  by- 
sin,  by  ignorance  and  blindness  of  heart.  It  rises 
up,  and  looks  forth,  or  spreads  like  the  beams  of  the 
morning ;  and  it  will  continue  to  spread,  till  it  ex- 
tends to  the  ends  of  the  earth.  As  it  progresses,t 
the  darkness  recedes— the  darkness  of  ignorance, 
infidelity,  and  false  religion.  When  the  day  breaks, 
the  morning  rises,  and  tVie  shadows  flee  away. 

The  morning  also  makes  a  visible  appearance.  It 
€omes  forth  to  the  view  of  beholders.  So  does  the 
church  of  Christ.  It  makes  a  visible  appearance.  It 
stands  in  the  full  view  of  the  v/orld,  and  is  conspicu- 
ous to  all.  It  is  compared  to  a  city  set  upon  a  hill, 
which  cannot  be  hid. 

The  morning  frequently  appears  mild  and  serene; 
and  thus  it  is  also  with  the  church,  when  under  divine 
influence.  In  the  description  given  by  the  wise 
man,  sheis  beautiful  as  Tirzah,  comely  as  Jerusalem. 
Wi)en  Christ  is  present,  the  church,  and  ail  its  m.em- 
bers  are  calm  and  serene,  resigned  to  the  divine  wii);^, 
and  rejoicing  in  the  smiles  of  God. 

2.  The  church  is  further  descri'oed  bv  bein^  com- 
spared  to  the  moon,  "  Fair  as  the  mcon,"  \iz.  when 
she  is  full,  and  walking  in  her  brightness,  as  it  is  ex- 
pressed, Job  xxxi.  26. 

In  several  respects  the  comparison  is  very  stri- 
King. 


13©  SERMON    X. 

The  moon  in  itself  is  a  dark  body  ;  and  could  af- 
ford no  light,  v/ere  it  not  for  the  sun.  The  church 
also  in  herself,  is  dark,  ignorant,  and  guilty.  She  re- 
ceives all  her  graces  and  beauty,  from  the  fountain  o£ 
light  and  life. 

The  light  which  comes  to  us  from  the  moon, 
Avhen  compared  to  the  light  of  the  sun,  though  the 
same  in  kind,  is  dim ;  so  the  light  which  is  in  the 
church,  and  is  exhibited  by  the  members  of  it,  is  the 
same  in  kind,  though  not  in  degree,  with  that  which 
is  in  the  sun  of  righteousness. 

The  moon  often  changes,  and  shines  not  with  full 
light ;  and  is  sometimes  eclipsed,  by  the  intervention 
of  the  earth  ;  so  the  church,  in  this  imperfect  state, 
is  variable  as  to  her  shining.  Sin  often  eclipses  her 
beauty,  and  clouds  her  fairest  appearance.  This  re- 
sem.blance,  however,  seems  not  to  be  particularly  res- 
petted  in  the  text.  The  chief  point  of  resemblance^ 
which  is  there  expressed,  is  that  of  beauty  "  fair  as 
the  moon." 

There  is  indeed  in  the  moon  something  very  beau- 
tiful and  majestic,  when  it  rises  in  a  fair  evening  sky. 
With  silent  eloquence  it  speaks  the  praise  of  God, 
and  declares  in  sensible  accents,  his  wisdom,  power, 
and  goodness.  So  also  does  the  church,  when  act- 
ing in  character,  appear  fair  and  beautiful.  She 
speaks  the  preiisesof  herGod  and  Redeemer;  and 
clearly  exhibits  his  power  and  wisdom — his  infinitely 
free  mercy,  and  sovereign,  boundless  grace.  Well 
may  the  church  therefore  be  said  to  be  "  fair  as 
the  moon." 

3.  The  church,  in  the  words  of  the  text,  is  com- 
pared to  the  sun  ;  and  in  many  respects  there  is  a 
great  resemblance. 

The  sun  strikingly  displays  divine  perfections  ;  so 
also  does  the  church,  vvhen  she  adorns  the  doctrine 
of  God  her  Saviour,  according  to  his  command- 
ments 


SERMON    X.  131 

The  Sim  is,  in  its  influences,  friendly  to  the  inhabi- 
tants of  this  ^vorid.  Its  rays  are  cheering  to  man 
and  beast.  It  scatters  clouds  and  vapors ;  and  by 
its  invigorating  and  genial  heat,  nourishes  the  fruits 
of  the  earth,  and  brings  them  to  perfection.  Most 
benign  also  is  tlie  influence  of  the  church  of  Christ, 
upon  the  moral  world,  and  upon  all  the  interests  of 
society.  The  people  of  God,  in  conformity  -with  his 
^vord,  extend  their  friendship  and  kind  offices  to  all 
around.  Their  study  is,  to  do  good,  and  to  commu- 
nicate, and  to  advance  the  interest  of  liberty,  science, 
and  religion. 

The  sun,  when  he  rises,  kindly  invites  the  laborer 
to  the  field  ;  and  calls  on  the  traveller  to  pursue  his 
journey.  The  church  also,  bending  her  course 
through  this  vale  of  tears,  towards  another  raid  a 
better  country,  even  an  heavenly,  calls  on  a  stupid 
stumbling  world,  saying,  "  Come  ye  with  us,  and 
we  will  do  you  good,  for  the  Lord  hath  spoken  good 
concerning  Israel.'* 

But  the  point  of  resemblance  specially  respected  in 
the  text,  h  that  of  clearness  and  brightness — clear  as 
the  sun,  i.e.  without  any  such  dark  spots,  as  are  in  the 
moon.  This  is  to  be  understood  of  the  church,  in  the 
same  sense,  as  when  she  is  said  by  the  apostle,  to  be 
without  spot  or  wrinkle,  or  any  such  thing.  Such  is 
her  stEtte  now,  by  God's  gracious  acceptance  of  her 
in  Christ,  through  his  righteousness.  Such  she  is 
also  now,  in  some  good  degree,  by  the  sanctifying 
influences  of  the  Spirit  ;  and  will  be  in  perfection 
in  the  world  to  come. 

4.  The  bride  or  church  is  further  said  in  the  text, 
to  be  "  terrible  as  an  armv  with  banners." 

The  church  militant  is  here  compared  to  an  army, 
or  body  of  men,  equipped  and  prepared  for  war. 
She  is  represented,  not  only  as  making  a  beautiful 
and  glorious,  but  \ory  Jonnidable  appearance.  She  is 
indeed  furnished  with  weapons  for  her  spiritual  war- 


IS2  S  E  R  M  O  N    X. 

fare.  As  an  army  is  furnished  with  weapons  for  its 
defence,  and  for  the  annoyance  and  destruction  of  its 
enemies  ;  so  the  church  is  furnished  with  weapons, 
which  are  mighty,  tliroup^h  Christ,  to  tlic  destroying 
of  the  v.orks  of  darkness,  and  defeating  the  designs 
of  the  adversary. — "  The  weapons  of  our  warfare," 
said  the  apostle  "  are  not  carnal  ;  but  mighty,  through 
God,  to  the  pulling  down  of  strong  holds," 

As  an  army  has  a  commander  or  general  by  whom 
it  is  led  on  to  battle  ;  so  the  church  has  a  head  and 
leader — She  carries  on  the  spiritual  warfare,  under 
the  direction  and  influence  of  Christ,  the  great  leader 
and  captain  of  salvation,  by  whose  assistance  she  is 
sure  of  success. 

Once  more,  as  an  army  has  its  banner,  or  standard  ; 
so  also  hath  the  church  its  banner.  This  is  the 
^I'ord  of  Go(L  I'he  followers  of  Christ  lift  up  this, 
as  their  ensign  and  defence.  They  rally  around  it, 
and  are  safe  ;  for  the  truth  is  mighty,  and  will  pre- 
vail, notwithstanding  all  the  opposition  M'ith  which  it 
meets.  While  it  encourages  and  strengthens  the 
friends  of  Christ,  it  strikes  a  dread,  and  sends  trem- 
bling into  the  hearts  of  their  enemies. 

Thus  we  have  considered  the  comparisons  in  the 
text.  We  may  now  remark,  tliat  the  design  of  them 
is,  to  exhibit  various  and  diiVerent  excellencies  in  the 
church.  When  taken  together,  they  describe  her 
as  having  the  mildness  and  beauty  of  the  morning, 
when  it  looketh  forth,  and  scatters  the  shades — the 
fairness  *and  majesty  of  the  moon,  when  walking  in 
brightness — the  clearness  and  splendor  of  the  sun, 
when  shining  in  his  strength — ami  the  terror  of  an 
army,  when  set  in  battle-array. 

II.  We  are  to  enquire  and  shew  what  lliat  is, 
which  renders  the  church  so  beautiful  and  glorious  > 
and  so  terrible  to  its   enemies. 

1.  What  is  it,  that  renders  the  church  beautiful 
and  glorious  ? 


S  E  R  M  O  N    X.  i3«' 

To  this  I  reply,  it  is  not  splendid  edifices  for 
public  worship — nor  pompous  rites  and  ceremonies 
invented  by  men — nor  great  worldly  riches — nor 
multitudes  of  members.  Had  any,  or  all  these  been 
sufficient  to  give  beauty  and  glory  to  a  church,  the 
church  of  Rome  had  been  beautiful  and  glorious, 
amidst  all   its  coiruptions. 

Bui  we  may  observe  affirmatively,  that  the'cliurch 
appears  beautiful  and  glorious,  Vv'hen  she  expresses 
the  true  spirit  and  temper  of  Christ,  When  all  the 
members  have  the  same  mind  in  them,  which  was 
also  in  him.  When  they  express  their  love  to  God 
and  men,  by  a  careful  observance  of  the  divine  com- 
mands, and  a  tender  regard  to  the  cause  of  truth. 
When  they  appear  humble,  peaceable,  meek,  ari 
benevolent.  When  they  unitedly  and  earnestly  seek 
the  glory  of  God— rejoice  in  his  government — de- 
light in  his  law,  and  in  the  doctrines  of  the  gospel. 
When  thev  keep  close  to  the  nure  and  distin'^-uish- 
ing  doctrines  of  Christianity;  and  in  a  spirit  of  love 
and  unity,  maintain  the  discipline  of  Cirist's  house. 
"  Behold,"  says  the  psalmist,  ''•  how  good,  and  how 
pleasant  it  is  for  brethren  to  dv/ell  together  in  unity  I 
It  is  like  the  precious  ointment  upon  the  head,  that 
ran  down  upon  the  beard,  even  Aaron's  beard,  th::: 
went  down  to  the  skirts  of  his  garment.  As  the 
dew  of  Hermon,  and  as  the  cloud  th<it  descended 
upon  the  mountains  of  Zir.n,  for  there  the  Lord  com- 
manded the  blessing:, i5ven  life  forever  more." 

W^hen  the  church  feels  this  divine  influence,  and 
is  united  in  love,  she  appears  beautiful  as  Tirzah, 
comely  as  Jerusalem.  She  Icoketh  forth  with  the 
mildness  and  "beauty  of  the  morning,  fair  as  the 
moon,  and  clear  as  the  sun. 

2.  Vv^hat  is  that  which  renders  the  church  not  only 
beautiful  and  glorious,  but  formidable  to  her  ene- 
mies— even  terrible,  as  an  army  with  banners  ?  Tq 
^his  I  reply, 

M 


1S4  S  E  R  M  O  N    X. 

First.  It  is  the  strict  discipline  Vv'hich  she  maintairiS. 
The  comparison  is  to  an  army  with  banners — a  body 
of  men  subject  to  perfect  order  and  discipline,  and 
moving  as  one  man.  ^Mth  such  discipiine,  an  army 
is  truly  formidable  ;  while,  without  it,  it  is  weak  and 
despicable.  The  same  is  true  also  of  a  church,  or 
any  society,  or  body  of  men  whatever. 

'Secondly.  The  church  is  formidable  to  opposition^ 
by  means  of  the  weapons  with  v/hich  she  is  furnished. 
These  are  not  carnal  but  spiritual.  She  presents  to 
the  view  of  enemies  the  armor  of  Gcd — his  word, 
"which  is  the  sv/ord  of  the  spirit  ;  and  with  which  is 
connected  the  breastplate  of  righteousness,  and  also 
the  hehiietof  salvation.  With  these  she  is  formi- 
dable to  her  enemies.  Nothing  alarms  them  more, 
than  to  behold  the  pov.'cr  of  truth,  in  trembling  and 
convinced  L-inners  ;  or  to  hear  the  songs  of  those  re- 
joicing converts,  in  whose  minds  the  glory  of  God, 
in  the  face  of  Jesus  Christ,  hath  been  revealed. 
They  are  thceby  m.ade  to  tremble,  because  they 
know,  that  if  such  things  be  real,  and  necessary  for 
entering  into  the  kingdom  of  heaven,  the  ground  of 
their  own  hopes  is  destroyed,  as  there  is  nothing,  in 
their  experience,  of  a  similar  nature.  They  must 
therefore  feel  the  danger  they  are  in,  of  meeting 
wrath  in  tiic  world  to  come. 

The  truth  in  belief  and  practice  is  indeed  m.ighty, 
and  it  will  prevail. 

In  a  word,  that  which  renders  the  church  formi- 
dable to  opposition,  is  the  sam.e  which  renders  it 
beautiful  and  glorious  ;  and  it  may  all  be  summed  up 
in  love.  This  is  a  principle,  which  if  possessed 
will  effect  strict  discipline,  and  secure  perfect  unity. 

Vv'ere  love  to  God,  to  each  other,  and  to  mankind 
to  prevail,  and  be  acted  out  in  a  church,  it  would  an- 
swer to  every  description  given  inour  text.  A  church 
is  then  most  beautiful  and  glorious,  and  at  the  same 


SERMON    X.  135 

time  most  like  an  arrny  v/ith  banners,  terrible  to  op- 
position, when  the  members  are  uiiited  in  love,  and 
all  seeking'  the  glory  of  God,  and  the  good  of  each 
other,  as  their  own. 

Were  Christians  thus  united  in  love,  thev  would 
be  in  that  state  in  which  Christ  prayed  they  might 
be,  John  xvii.  23.  "  That  they  may  be  one,  even  as  we 
are  one."  And  what  would  be  the  consequence  ? 
Truly  the  world  would  be  convinced,  that  'Christ  is 
the  Son  of  God,  and  that  Christians  are  his  people, 
beloved  of  the  Father,  even  as  Christ  is  loved  ;  foi* 
it  is  added,  "  That  the  world  may  know,  that  thou  hast 
sent  me,  and  hast   loved  them,   as  thou   hast   loved 


me." 


Here  then  we  see  what  would  convince  and  convert 
the  world,  or  sinners  around — viz.  Christians  beinc* 
united  in  love.  It  is  not  the  number  of  members, 
but  it  is  their  living  in  love,  and  acting  o\it  the  true 
spirit  of  Christianity,  which  will  make  ai:i  impression 
on  the  world,  and  bring  sinners  to  serious  and  anxi- 
ous consideration,  and  to  believe  in  Christ  as  the  Son 
of  God. 

Though  there  may  have  been  many  eminent 
Christians  in  the  world,  and  many  biv.nches  of  the 
church,  where  love  has  appeared,  and  been  acted 
out,  in  somewhat  of  an  high  de^-ree  ;  yet  there  have 
been  so  many  of  a  different  description,  and  so  much 
imperfection  in  the  best,  that  the  triwAl  has  never  yet 
been  fairly  and  fully  m.ade,  how  terrible  a  church 
would  be,  and  how  beautiful  and  glorious,  if  it  answer- 
ed, in  some  good  degree,  to  the  prayer  of  Clnist — 
*'  That  they  may   be  one,  even  as  we  are  one." 

I^TPROVEMEKT. 

1.  From  what  has  been  said  we  see,  why  tlie 
church  is  not  more  glorious  and  formidable  at  the  pre- 


•m  SERMON    X. 

sent  day.  It  is  owing  to  the  v/ant  of  that  charity, 
v/hichis  the  bond  of  perfectness  and  peace  ;  and  to 
the  consequent  ueglect  of  duty,  by  the  members,  to 
their  Lord  and  Saviour,  and  to  one  another,  particu- 
larly' of  the  important  duty  of  Christian  di-scipline. 
Without  strict  attention  to  this  duty,  they  cannot  ex- 
ist as  a  body  compact  together — they  cannot,  as  they 
ought,  be  perfectly  joined  together  in  the  same 
mind,  and  in  the  same  judgment,  nor  can  they  an- 
swer the  description  in  the  text,  «  fair  as  the  moon, 
clear  as  the  sun,  and  terrible  as  an  army  with  ban- 
ners.'* 

2.  From  this  subject  we  learn  how  we  as  achurcit 
ouf;ht  to  Avalk,  It  becomes  us,  as  we  would  act  in 
character,  and  answer  to  the  description  in  the  text, 
to  adhere  to  the  doctrines  of  Christianity,  in  profes- 
sion and  practice,  and  thus  to  manifest  that  the  love 
of  Christ  constraineth  us.  This  we  have  solemnly 
engaged  to  do.  It  becomes  us  then  to  devote  our- 
selves to  God,  in  deed  and  in  truth.  We  ought  to 
^^ssemble  ourselves  for  the  worship  of  God  in  season, 
a!>u  out  of  the  ordinary  season.  We  ought  to  pray 
without  ceasing,  and  v»dth  all  manner  of  prayer.  We 
ought  not  to  render  evil  for  evil,  but  to  overcome  evil 
with  good,  taking  Christ  for  our  pattern.  But  ia 
these  and  in  many  other  respects,  alas  1  my  brethren, 
how  far  short  of  duty  do  we  fall  ? 

Finally — Flow  great  the  importance  of  being  of  the 
true  church  of  Christ,  or  his  sincere  followers.  Such 
are  safe  and  happy — they  are  safe  in  his  protection — ^ 
they  are  happy  in  his  love.  Fie  has  placed  his  affec- 
tion upon  them.  He  has  set  them  as  a  seal  on  hii* 
arm,  and  a  seal  in  his  heart.  His  love  to  them  is. 
stronger  than  death.  Many  waters  cannot  quench  it, 
neither  can  the  iloods  drov/n  it.  What  shall  we  say 
to  these  things  ?  Let  the  love  of  Christ  constrain  us» 
Let  it  constrain  Christians.    Let  it  constrain  sinners 


SERMON    X.  137 

to  come  unto  him,  and  receive  him,  and  give  him 
their  hearts,  and  live  no  more  unto  themselves,  but 
unto  him  who  died  for  them  and  rose  again.  "  Heark- 
en O  daughter;  and  consider,  and  incline  thine  ear; 
forget  also  thine  own  people,  and  thy  Father's  house  : 
so  shall  the  king  greatly  desire  thy  beauty  :  for  he  is 
thy  Lord,  and  worship  thou  him/'     Amen.  \ 


M  2 


)  i 


SERMON   XL 


god's  people  under  vows. 


PS.\LM  CXIX.  106. 


T  have  sivorn,  and  I  imil  fiti'form  it^  that  I  mil  keep 
thy  righteous  judgments. 

AN  the  Psalms,  particularly  in  this,  and  in  the  nine- 
teenth Psalm,  we  find  the  inspired  writer  speaking 
jnuch  of  the  law,  judgments,  statutes,  testimonies, 
and  commandments  of  the  Lord.  All  these,  as  used 
by  the  Psalmist,  are  generally  to  be  understood,  near- 
ly in  the  same  sense,  as  referring  to  the  divine  rules 
•and  precepts  of  the  scripture,  relative  to  the  conduct 
of  mankind,  and  God's  dealings  with  them. 

These,  considered  as  the  solemnly  enacted  regula- 
tions of  God's  kingdom,  are  called  the  statutes  of 
the  Lord.  Considered  as  a  witness  between  God 
and  his  creatures,  of  what  God  requires  of  men, 
and  what  he  will  do  for  them,  upon  the  performance 
of  the  condition,  they  are  called  the  testimonies  of 
the  Lord.  When  considered  as  the  declaration  of 
God's  righteous  will,  by  which  men  are  required  to 
govern  themselves,  and  according  to  which  they  are 
to  receive  their  final  judicial  sentence,  they  are'  call- 
ed the  judgments  of  the  Lord. 


. 


140  S  E  R  M  O  N    XI. 

A  covenant  and  oath,    therefore,  to  keep  GocFs 
righteous  judgments,  are  a  covenant  and  oath  to  be 
the  Lord's,  to  be  devoted  to  his  service,  and  to  be 
governed  by  his  word.     These  were  the  covenant 
and  oath  of  the  Psalmist,  of  which  he  speaks  in  the 
text.     He  had  solemnly  chosen  the  Lord  for  his  por- 
tion, and  the  word  of  the  Lord  for  his  rule.     In  the 
57th  verse   of  the   context,  he   says,  "  Thou  art  my 
portion  O  Lord,  I  have   said  that   I  would   keep  thy 
words."    He  had  said  this  under  the   solemnity  of  an 
oath.    The  vows  of  God  were  upon  him.     Nor  did  he 
regret,    that     he    had    thus    sworn    to    the     Lord, 
nor   hesitate  to   acknowledge  the  strictness,  extent, 
and  binding  nature  of  his  oath.     He  looked  upon  the 
choice,  which  he   had  made,  and  the   dedication  of 
himself,  his  time,  his  talents,  and  all  that  he  possess- 
ed, to  the   service   of  God,  with  entire  approbation. 
The  oixly  things,  he  had  to  regret  and  bewail,  were 
his  own   great  imperfections,  and  numerous  short- 
comjngs  in  duty.     The  judgments  of  the  Lord  were 
not  grievous  to  him.     He  delighted  in  the  word,  the 
people,  the  house,  and  the  ordinances  of  God ;  and 
he  desired  that  his  heart  might  be  more  and  more 
enlarged,  that  he   might  run  in  the   way  of  God'ii 
commandments.      He   was,    therefore,    ready    and 
cheerful,  with  a   sense  of  dependence,    and  in  the 
strength  of  divine   grace,  to  approve  and  renew  his 
vows,  as  in  the  text  :  "  I  have  sworn,  and  I  will  per- 
form it,  that  I  will  keep  thy  righteous  judgments." 

These  words  suggest  the  following  practical  obser- 
vations, for  our  application  and  improvement. 

I.  All  the  judgments,  or  commandments  of  God 
are  righteous  ;  and  are  thus  viewed  by  his  people. 

II.  God's  people  are  under  solemn  covenant  vows 
and  obligations,  to  keep  his  commandments. 

III.  They  repent  not  of  their  vows,  nor  desire  to        J 
be  released  from  them  5  but  rather  to  renew  them. 


SERMON    XL  141 

I.  All  the  judgments,  or  commandments  of  God 
are  righteous  ;  and  are  thus  viewed  by  his  people. 

This  observation  naturally  arises  from  the  text, 
and  is  confirmed  by  numerous  parallel  passages,  in 
Avhich  the  people  of  God  have  expressed  their  feel- 
ings on  this  subject.  That  David,  and  the  ancient 
saints,  vievv^ed  God's  statutes,  judgments,  and  com- 
mandments as  righteous,  none  will  deny,  who  read 
and  credit  the  scriptures.  But,  as  in  water,  face  an- 
swereth  to  face,  so  the  heart  of  man  to  man.  Thus 
do  the  views  of  the  people  of  God,  upon  this  sub- 
ject, answer  to  each  other,  in  every  age  of  the  world. 
Being  changed  into  the  same  image,  by  the  spirit  of 
the  Lord,  they  are  agreed  in  this,  as  in  all  things  es- 
sential, that  tiie  statutes  and  judgments  of  the  Lord 
are  righteous ;  that  his  ways  are  equal ;  and  that  all 
the  injunctions  and  prohibitions  of  his  word  are  just 
and  reasonable.  They  consider  it  fit,  and  a  righteous 
thing  in  God,  to  require  perfect  obedience  of  intelli- 
gent creatures,  upon  pain  of  endless  wrath. 

To  give  their  hearts  to  God ;  to  devote  themselves-, 
and  all  that  they  have  and  are,  to  his  service,  as  liv- 
ing sacrifices,  holy  and  acceptable,  walking  in  all  the 
commands  of  the  Lord  blameless,  they  consider  as  a 
most  reasonable  service.  They  are  convinced  that 
they  have  nothing,  which  they  have  not  received ; 
and  are  sensible,  that  God  may,  in  perfect  right- 
eousness, require  any  thing  of  them,  and  enjoin  any 
thing  upon  them,  which  shall  be  for  his  glory,  and 
the  ultimate  good  of  his  kingdom. 

By  the  v/ickcd,  indeed,  the  requirements  and  in- 
junctions of  God's  word  are  not  thus  viewed.  Al- 
though they  recommend  themselves  to  the  conscien- 
ces of  ail,  and  are  acknov/ledged  to  be  righteous  by 
many,  who,  in  practice,  disregard  them  ;  yet  it  is 
certain  that  all  natural  men  do  Jiraciicaliy,  arid  some 
of  them,  cxjireHdij  say,  that  the  commandments  of 
the  Lord  are  hard  and  unrighteous,  and  his  ways  un^ 
equal. 


us  SERMON    XI. 

When  they  he?.v  the  threateriings  of  the  law,  and 
the  doctrines  and  ckities  of  the  gospel  inculcated,  they 
exclaim,  "  These   are   hard  sayings,  who   can   hear 
them?"  They  account  it  hard,  that  God  should  re- 
quire  the    heart,  v^hilc   he  rejects,  as  abomination, 
all  impenitent  doings ;  that  he  should  require  sin- 
ners to  deny  themselves,  Xake  up  their  cross,  and  fol- 
lov/  Christ  ;    making  the  interest  of  his    kingdom 
their  ultimate  aim  hi  all  things.     They  also  consider 
the  particular  duties  of  the  Christian  life,  as  too  nu- 
merous, and  too  strict ;  especially,  that  they  should 
be    required  to  attend   the   public  worship  of  God, 
every  Lord's  day,  and  both  parts  of  the  day,  and  ob- 
serve all  gospel  ordinances,  liviiig  in  the  practice  of 
secret  prayer,  and  of  daily  family  prayer,  with  the  dai* 
ly   reading  of   the  scriptures.     These,    and  various 
other  things,  they     consider  unreasonable.      There 
needs  no   other  lu-oof  of  this,  than  their  own    pleas; 
and  excuses  [or  juE'dfying  themselves.     If  their  ex- 
cuses, for  a  general  neglect  of  ihese  and  other  duties, 
be  reasonable,  then  the  statutes  and  commandments. 
of  God,  respecting  them,  are  unreasonable. 

But  whatever  may  be  the  language  or  views  of  the 
children  of  this  vrorld,  yet  "  Wisdom  is  justified  of 
her  children."  To  them,  the  words  of  her  mouth 
are  right  words.  All  the  people  of  God  consider  his 
ways  and  commandments,  as  reasonable  and  right- 
eous, and  they  can  cheerfully  adopt  the  language  of 
the  Psalmist;  "The  statutes  of  the  Lord  are  right: 
the  judgments  of  the  Lord  are  true,  and  righteous 
altogether."  "  I  esteem  all  thy  precepts,  concern- 
ing all  things,  to  be  right." 

II.  God's  people  are  under  solemn  covenant  vows 
and  obligations,  to  keep  his  commandments. 

They  not  only  consider  them  as  righteous,  and 
binding  in  themselves,  but  they  have  submitted  to^ 
them,  and  laid  themselves  under  a  voluntary  obli- 
gation,  to  obey   them.      They   have  sworn   to  the. 


SERMON    XI.  145 

Lord,  that  they  vill  keep  his  righteous  judgments. 
This  David  did  ;  and  this  does  every  real,  and  every 
professing  Christian.  This  is  done,  virtually,  by 
every  Christian,  v/bcn  the  soul  first  embraces  the 
Saviour  ;  bectiuse  there  is  then  a  virtual  self-dedica- 
tion, and  an  entire  consecration  of  soul  and  body  to 
be  the  Lord's,  in  the  way  of  the  new  covenant.  At 
this  time  also,  God  becomes  engaged,  by  promise, 
to  be  to  the  soul  a  God  and  portion  for  ever. 

But  this  is  done  most  expressly,  when  persons 
comefbrv/ard,  and  publicly  profess  religion,  avouch- 
ing the  Lord  Jehovah,  Father,  Son  and  Holy  Ghost 
to  be  their  God,  and  Lhernselves  to  be  his  people  ;  en- 
gaging to  observe  ail  things  whatsoever  he  has  com- 
mandedthem.  Especially,  is  it  done,  when  they  at- 
tend upon  the  ordinances  of  the  gospel,  particu- 
larly, the  sacrament«  of  Baptism  and  the  Lord's  Sup- 
per. 

The  original  meaning  of  the  word  sacrament,  is 
an  oath. 

Whenever,  therefore,  we  attend  upon  the  sacra- 
ment of  Baptism,  to  dedicate  ourselves,  and  our  chil- 
di'en  to  God,  we  do  then,  solemnly  and  renewedly, 
vow  that  we  will  be  the  Lord's.  When  Ave  receive 
the  sacrament  of  the  Lord's  supper,  partal.  ing  of  the 
emblems  of  his  body  and  blood,  we  not  only  profess 
to  be  united  to  Christ,  in  one  body,  and  by  one  spir- 
it, but  to  receive  him,  as  cur  Prophet,  Priest,  and 
King. 

The  ancient  custom  of  ratifying  covenants,  was  by 
eating  together.  And  when  professing  Christians 
partake  of  the  sacrament  of  the  Lord's  supper,  and 
commune  with  Christ  at  his  table,  they  solemnly  per- 
form an  oath.  They  confirm  and  seal  their  covenant, 
to  be  the  Lord's,  and  their  engagements  to  keep  his 
righteous  judgments. 

How  solemn  and  interesting,  therefore,  is  the  situ- 
ation of  professing  Christians  !  Tliey  are  not  their 
own.     They  possess  nothing,  which  they  do  not  ov/e 


144  S  E  R  M  O  N    XI. 

to  God  not  only  as  the  author  and  giver,  but  as  express- 
and  vchmtarily,  consecrated  to  him.  Their  time, 
property,  infkience,  and  all  their  talents,  are  publicly 
devoted  and  consecrated  to  God,  to  be  improved  in 
his  cause,  and  according  to  his  direction.  They  are 
bound,  by  a  solemn  oath  and  covenant,  to  make  reli- 
gion the  great  business  of  their  Hves  ;  to  be  no  lon- 
ger conformed  to  this  world,  or  its  sinful  customs, 
maxims  and  practices ;  but  to  be  crucified  to  the 
world  ;  to  mortify  their  members,  which  are  upon 
the  earth  ;  to  set  their  affections  on  things  above,  not 
on  things  on  the  earth  ;  and  to  lead  a  life  of  prayer, 
humility,  self-denial,  and  uniform,  persevering,  and 
strict  obedience,  to  the  commandments  and  ordinan- 
ces of  God. 

A  sad  state,  perhaps  some  of  you  may  say,  an  un- 
happy, uncomfortable  course  of  life,  from  which  you 
hope  to  be  free  for  ever.  But  is  this  the  language  of 
the  real  people  of  God  ?  Do  they  regret  their  choice  ? 
Are  they  v/cary  of  the  service  of  God;,  and  dersirous 
-of  being  released  from  it  ?  By  no  means.     For, 

III.  They  repent  not  of  their  vows,  nor  desire  to 
be  released  frcm  them  ;  but  rather  to  renew  them. 

"  I  have  sworn,"  says  the  Psalmist,  "  and  I  v/ill 
perform  it,  that  I  will  keep  thy  righteous  judg- 
lYients.'* 

The  true  people  of  God  are  not  weary  of  his  ser- 
vice. They  are  willing  to  be  under  obligations  and 
solemn  vows,  to  keep  God's  righteous  judgments. 
It  niay  often  be  the  case,  and  doubtless  is,  at  present, 
that  many  professing  Christians  grow  weary  of  the 
v/ays  of  God.  The  sabbath,  ordinances,  reading  of 
the  scriptures,  prayer,  and  religious  conversation,  are 
not  their  delight.  They  practically  say,  as  those  of 
old,  "  What  a  weariness  is  it  V  They  regret  their  un- 
dertaking ;  they  repent  of  their  vows  ;  v/oukl  re- 
joice to  be  freed  from  them,  and  from  the  watch  of 
their  brethren.     Their  secret  feeling  is,  that  were 


SERMON    XL  145 

tliey  now  free,  they  would  not  again  be  thus  involv- 
ed.    But  as  they  have  sworn,  though   it  be  to  their 
hurt,  they  must  endeavor  to  perform  it,  so  far  as   to 
pass  along,  without  special  ground  of  censure,   from 
their  brethren.     Their  practical  enquiry  appears  to 
be,  not  how  much  they  may  be  able  to  do  for  God  ; 
but  how  little  will  answer  their  obligations,  or  pre- 
serve them  a  decent  reputation  among  men.     Of  con- 
sequence,  whatever  they  do,   in  discharge  of  their 
covenant   obligations,  is  with  a  spirit  of  bondage,  and 
of  hypocrisy. ^      The  ways  of  God  are    grievous  to 
them,   and  his    service  a  burden.     If   such    flatter 
themselves  with  a  hope,  that  they  shall  be  accepted 
of  God,  they  are  self-deceived.     Their  hope,  in  the 
end,  will  be  like  the    giving  up   of  tlie   ghost.     But 
with   David,  it  was  not  thus  ;  neither  will   it  ever  be 
thus,   with  any  of   the  real  people  of  God.     They 
approve  of  their  vows.     They  are  willing,  they  de- 
sire, they  rejoice  to   be  bound  to   the   Lord  in  cove- 
nant; and  to  be  under  tlie    strongest  obligations,  to 
keep  his  righteous  judgments.     The  ways  of  wisdom 
appear  to  them,  ways  of  pleasantness  and  peace.  The 
daily  Christian  duties   enjoined   upon  them,  are  not 
their  burden.    Their  greatest  burden  and  sorrow  are, 
their   daily  and  great  imperfections   in  the  discharge 
of  their  duties.     They  desire   not  to  be  freed   from 
the   duty  of  prayer.     It  is  their  delight ;  the  life  of 
fhcir  souls.     Without  access  to  the  throne  of  grace, 
Uirough  the  Mediator,  they  would  indeed  be  unhap- 
py,— yea,  would  perish. ;  for  they  have    no    sufficien- 
cy of  themselves,  to   withstand'  temptation.      It  is 
only  by  derived  strength,  by  the  Spirit  of  God,  that 
they  are  able,  in  any  degree,  to  perform  their  vows. 
Of  this  they    are  sensible,  and  when  they,  in  a  great 
measure,  lose  the  spirit  of  prayer,  which   is  some- 
times the  case  for  a  season,  through  the  power  of  in- 
dv.  elling   sin,  they  are  then   in   distress.     But  their 
great  desire  is,  notto  be  freed  from  the  duty  of  pray- 
er, but  to  receive  the  spirit  of  it.     Their  language  is 


146  SERMON    XT. 

with  Job,  "  Oh,  that  I  knew  where  I  might  find  him  I 
that  I  might  come,  even  unto  his  seat  1  I  would  order 
my  cause  before  him,  and  fill  my  mouth  with  argu- 
ments." 

They  desire  not  to  be  freed  from  their  obligations, 
to  attend  constantly  upon  the  public  worship  of  God. 
They  can  say  with  David,"  How  amiable  are  thy  tab- 
ernacles, O  Lord  of  hosts  1  My  soul  longeth,  yea  even 
fainteth  for  the  courts  of  the  Lord.  Blessed  are  they 
that  dwell  in  thy  house  ;  they  go  from  strength  to 
strength.  A  day  in  thy  courts  is  better  than  a  thou- 
sand." 

They  are  not  displeased  with  being  obligated  to 
search  the  scriptures  daily.  They  esteem  this  a  pe- 
culiar privilege  ;  and  were  they  to  be  deprived  of  it, 
they  would  lose  their  principal  source  of  comfort  and 
edification.  David  spake  the  feelings  of  every  Christ- 
ian, respecting  the  word  of  God,  when  he  said,  "  Oh, 
how  love  I  thy  law,  it  is  my  meditation  all  the  day. 
Thy  word  is  my  comfort  in  affliction.  It  is  a  lamp 
unto  my  feet,  and  a  light  unto  my  path.  Thy  tes- 
timonies, have  I  taken  as  an  heritage  for  ever,  for 
they  are  the  rejoicing  of  my  heart." 

They  desire  not  to  be  freed  from  the  watch  of 
their  Christian  brethren  ;  but  are  ready  to  say,  "  Let 
the  righteous  smite  me,  it  shall  be  a  kindness  ;  and 
let  him  reprove  me,  it  shall  be  an  excellent  oil, 
which  shall  not  break  my  head." 

But  I  need  not  enlarge.  It  is  sufficient  to  say,  that 
the  people  of  God  repent  not  of  their  vows,  and  that 
they  love  the  good  ways  of  the  Lord.  Although 
a  strict  adherence  to  the  path  of  duty  may  require 
much  self-denial,  as  it  may  bring  upon  them  the 
opposition  of  a  wicked  world,  so  that  their  souls  may 
be  filled  with  the  contempt  of  the  proud,  and  the 
scorning  of  them  that  are  at  ease  ;  "  Yet  none  of 
these  things  greatly  move  them."  There  is  a  joy 
and  peace  in  believing,  possessed  by  all  those  who 
dtny  themselves,  take  up  their  cross,  and    follow 


SERMON    XI.  147 

Christ,  a  joy  and  peace,  which  the  world   cannot  give 
bv    its  smiles,  nor  take  away  by  its  frowns. 

'  The  language  of  David,  relative  to  this,  is  the 
language  and  feeling  of  all  the  children  of  God  : 
"  Great  peace  hav«  they  who  love  thy  law,  and  no- 
thing shall  offend  them.  The  judgments  of  the 
Lord  are  true  and  righteous  altogether,  and  in  keep- 
ing of  them,  there  is  great  reward.  Make  me  to 
go  in  the  v/ay  of  thy  commandments,  for  therein  do 
I  delight.  I  esteem  all  thy  precepts,  concerning  all 
things,  to  be  right,  and  I  hate  every  false  way.  Oh, 
that  my  ways  were  directed  to  keep  thy  statutes  !" 

Thus  it  appears,  by  appealing  to  the  feelings  of 
Christians,  and  to  the  language  of  scripture  saints, 
that  the  people  of  God  repent  not  of  their  vows  to 
be  the  Lord's,  nor  are  weary  of  his  service.  They 
may  say,  as  an  eminent  man  of  God  said,  "  I  am 
weary  in  thy  service,  but  not  of  it.'*  The  further 
they  proceed,  the  stronger  are  their  desires  to  press 
forward.  If  tliey  are  filled  with  sorrow  of  heart,  it 
is  not  because  they  have  sworn  to  the  Lord,  but  be- 
cause they  have  failed,  in  the  performance  of  their 
vows.  They  will  be  ready,  therefore,  to  renew 
them,  in  the  strength  of  Christ,  and  to  say,  with  the 
Psalmist,  "  I  have  sworn,  and  1  wils  perform  it,  that 
1  will  keep  thy  righteous  judgments." 
What  remains  is  a  brief 

IMFROVEMENr. 

1 .  This  subject  may  be  instructive  to  those,  who 
think  of  joining  themselves  to  the  profee  sing  people 
of  God,  and  attending  upon  sealing  ordinances.  You 
see  what  is  required,  and  v/hat  is  implied  in  these 
things.  They  imply  that  you  avouch  the  Lord  Jeho- 
vah to  be  your  God,  and  yourselves  to  be  his  people 
and  friends.  This  is  a  transaction,  in  which  you  are 
to  bind  yourselves,  by  a  solemn  covenant  and  oath, 
to  be  the  Lord's,  and  to  keep  his  righteous  judg- 
ments, consecrating  to   him,  all  that  you  have   and 


148  SERMON    XI. 

are,  the  faculties  of  your  minds,  the  members  of 
your  bodies,  your  worldly  possessions,  your  time,  and 
your  influence  over  others  ;  all  to  be  employed,  in 
obedience  to  his  commands,  and  used  entirely  for  his 
glory.  It  implies  that  you  choose  the  Lord,  for  your 
portion,  his  sacred  \vord,  for  your  guide  ;  his  people, 
for  your  companions  and  friends  ;  and  a  holy  heaven, 
for  your  iinal  home.  If  any  are  conscious,  that  this 
is  their  choice  ;  if  they  desire  to  be  the  Lord's,  in 
the  strongest  bonds  ;  and  if  they  delight  in  his  judg- 
ments ;  they  have  the  best  evidence,  that  they  are 
quaiiiicd  to  profess  religion,  and  attend  on  sealing  or* 
dinances. 

2.  This  subject  brings  into  view,  the  peculiar 
guilt,  and  aggravated  wickedness  of  professing  Chris- 
tians, who  are  conformed  to  the  world,  and  disregard 
the  statutes  and  judgments  of  the  Lord.  Such, 
having  sworn  to  the  Lord,  and  consecrated  them- 
selves to  his  service,  cannot  sin,  at  so  cheap  a  rate, 
as  others  ;  every  act  of  disobedience  is  attended 
with  circumstances,  which  render  it  peculiarly  hein- 
ous, in  the  sight  of  God.  They  are  in  a  situation, 
to  let  their  light  shine,  which  might  be  the  means  of 
salvation  to  othei*s.  But  if  their  light  be  darkness, 
they  may  be  instrumental  of  destroying  many,  and 
thus  finally  be  found  guilty  of  the  blood  of  souls. 

Their  sins,  being  also  against  the  most  solemn 
vows,  will  be  of  the  nature  of  perjury.  In  this 
view,  how  aggravated  do  the  sins  of  professing 
Christians  appear  ;  and  how  awful  must  be  the  de- 
struction of  hypocrites  ! 

Yet  let  not  sinners,  who  make  no  profession  of 
religion,  m.isimprove  this  truth,  by  flattering  them- 
selves, that  they  are  less  criminal  than  others.  Are 
you  safe  because  others  are  more  criminal  ?  Is  it 
safe  for  you,  to  refuse  to  vow  and  pay,  as  you  are 
comnianded,  and  as  you  are  conscious  is  your  rea- 
sonable service,   because  others,  who  have  vowed, 


S  E  R  M  O  N    XL  149i 

have  neglected  to  perform  their  oaths  ?  Is  it  wise  to 
enquire,  how  you  may  sin,  at  the  cheapest  rate  ? 
Or,  is  it  wise  to  spend  time,  in  searching  for  a  way, 
in  which  you  may  go  down  to  hell,  in  the  easiest 
manner  ?  Would  it  not  be  wiser  for  you  to  enquire, 
how  you  may  became  reconciled  to  God,  and  escape 
the  wrath  to  come  ? 

3.  Let  us,  my  brethren,  apply  this  subject,  by 
way  of  self-examination. 

We  have  avouched  the  Lord  Jehovah,  to  be  our 
God,  and  ourselves  to  be  his  people  ;  yea,  we  have 
sworn  to  the  Lord,  and  bound  ourselves  by  covenant 
vows,  which  we  have  also  repeatedly  renewed,  at 
the  Lord's  table.  But  the  question  arises,  in  view 
of  what  has  been  said,  are  we  pleased  with  our  vows? 
Have  we,  in  any  good  measure,  performed  them  ? 

Suffer  me  to  put  the  following  questions,  to  my 
own  conscience,  and  to  each  of  yours^  Have  you, 
O  professing  Christians,  given  evidence,  by  your 
walk,  that  God's  judgments  and  commandments  are 
the  rejoicing  of  your  hearts  ?  Have  you  considered 
your  time,  talents,  and  possessions,  as  the  Lord's, 
and  used  them  all  as  his  property,  entrusted  to  your 
care  ?  Have  you  loved  the  cause  of  truth,  and  fol- 
lowed the  things  which  make  for  peace,  and  the 
things  whereby  one  may  edify  another  ?  Have  you 
walked  before  your  families,  in  a  holy  manner  I 
Have  you  taught,  faithfully  taught  those,  under  your 
care,  by  precept  and  example,  the  right  ways  of  the 
Lord  ?  Have  you  delighted  in  prayer^  in  the  daily  read- 
ing of  the  scriptures,  and  in  attendance  on  the  pub- 
lic worship  of  God  ?  Have  you  walked  in  humility, 
meekness,  patience,  forbearance,  and  kindness  to- 
wards all  men  ?  In  a  word,  have  you,  in  any  good 
measure,  taken  up  your  cross,  and  followed  Christ? 
On  the  contrary,  are  not  some  of  you  conscious,  that 
you  are  weary  of  God's  ways  ?  Do  you  not  regret 
your  vows,   and  feel  as  if  you  had  sworn  to  yow^ 

N  2 


SERMON    Xlf. 
AN  ORDINATION  SERMON. 

STRENGTH  ORDAINED  OUT  OF  THE  MOUTH  OF  BABES. 


PSALM  VIII.  2. 


Out  of  the  mouth  of  babes  and  sucklings  hast  thou  or*- 
dained  strength^  because  of  thine  enemies  ;  that  thou 
mightest  still  the  enemy  and   the  avenger^ 

X  HE  chief  design  of  this  Psalm  appears  to  be,  to 
praise  God  for  the  display  of  his  glory  in  the  crea- 
ture man  ;  or,  for  the  honor  and  dignity  conferred  on 
liim,  in  his  being  ordained  to  be  an  instrument,  to 
still,  or  confound  and  destroy  the  enemy  ;  and  to  be 
exalted  from  a  lower  to  a  higher  degree  of  glory  and 
happiness,  than  that  of  the  angels.  It  thus  begins, 
"  O  Lord  our  Lord,  how  excellent  is  thy  name  in  all 
the  earth  !  thou  hast  set  thy  glory  above  the  heavens." 
From  this  solemn  invocation  and  ascription  of  praise, 
the  Psalmist  passes  to  consider  and  dwell  upon  what 
God  has  done  ;  on  account  of  which,  he  is  thus  wor- 
thy of  praise  ;  and  by  which  he  has  displayed  and 
exalted  his  glory  above  the  heavens.  "  Out  of  the 
mouth  of  babes  and  sucklings  ha(;t  thou  ordained 
strength,  5cc6j?/s£'  of  thine  enemies  j  that  thou  mightest 


SERMON    XII. 
AN  ORDINATION  SERMON. 

STRENGTH  ORDAINED  OUT  OF  THE  MOUTH  OF  BABES. 


it—B" 


PSALM  VIII.  2. 


Out  of  the  mouth  of  babes  and  sucklings  hast  thou  or*~ 
dained  streiigth^  because  of  thine  enemies  ;  that  thou 
mightest  still  the  enemy  and   the  avenger^ 

X  HE  chief  design  of  this  Psahn  appears  to  be,  io 
praise  God  for  the  display  of  his  glory  in  the  crea- 
ture man  ;  or,  for  the  honor  and  dignity  conferred  on 
liim,  in  his  being  ordained  to  be  an  instrument,  to 
still,  or  confound  and  destroy  the  enemy;  and  to  be 
exalted  from  a  lo'wer  to  a  higher  degree  of  glory  and 
happiness,  than  that  of  the  angels.  It  thus  begins, 
"  O  Lord  our  Lord,  how  excellent  is  thy  name  in  all 
the  earth  !  thou  hast  set  thy  glory  above  the  heavens." 
From  this  solemn  invocation  and  ascription  of  praise, 
the  Psalmist  passes  to  consider  and  dwell  upon  what 
God  has  done  ;  on  account  of  which,  he  is  thus  wor- 
thy of  praise  ;  and  by  which  he  has  displayed  and 
exalted  his  glory  above  the  heavens.  "  Out  of  the 
mouth  of  babes  and  sucklings  hast  thou  ordained 
strength,  ;5ecc?/5^  of  thine  enemies  ;  that  thou  mightest 


154  S  E  R  M  O  N    XII. 

still  the  enemy  and  the  avenger."  And,  to  express 
his  astonishment  at  the  infinite  goodness  and  conde- 
scension of  God  herein,  he  adds,  "  When  i  consider 
the  heavens,  the  work  of  thy  fingers,  the  moon  and 
the  stars  which  thou  hast  ordained.  What  is  inan^ 
that  thou  art  mindful  of  him  ;  and  tlie  tke  son  of  man^ 
that  thou  visitest  him  ?  Thou  hast  made  him  a  little 
lower  than  the  angels,  thou  hast  crowned  him  with 
glory  and  honor.  Thou  hast  made  him  to  have  do- 
minion over  the  works  of  thine  hands  j  thou  hast  put 
all  things  under  his  feet." 

This  psalm  had,  doubtless,  a  primary  reference 
to  the  Jirst  Adam  and  his  posterity  ;  a.s  having  domin- 
ion over  the  creatures,  and  the  works  of  God  in  this 
world  ;  and  being  but  a  little  lower  than  the  angels, 
in  the  scale  of  intelligence,  and  in  point  of  honor 
and  dignity. — But  there  is,  evidently,  an  idtimate 
and  jirincifml  reference  to  the  seed  of  the  ivoman,  or 
second  Adam  and  his  posterity,  or  the  exaltation  of 
the  human  nature,  as  redeemed  and  united  to  the 
son  of  God  in  his  incarnation.  This  is  evident  from 
several  passages  in  the  New  Testament.  Pai'ticular- 
ly,  from  Hebrews,  second  chapter  ;  Avhere  the  apos- 
tle introduces  this  Psalm  to  prove,  that  Jesus  Christ 
is  above  tlie  angels,  and  is  exalted,  in  his  incarnate 
person,  to  universal  dominion,  and  to  be  the  trium- 
phant conqueror  of  all  his  enemies.  As  in  verse  six 
and  onward  :  "  One,  in  a  certain  place  testified,  say- 
ing, What  is  man  that  thou  art  mindful  of  him  ;  or 
the  son  of  man  that  thou  visitest  him  ?  Thou  madest 
him  a  little  lower  than  the  angels — thou  crownedst 
him  with  glory  and  honor,  and  didst  set  liim  over  the 
works  of  thine  hands ;  thou  hast  put  all  things  in 
subjection  under  his  feet."  The  apostle  then  adds, 
"  We  see  not  yet  all  things  put  under  him.  But  we 
see  Jesus,  who  was  made  a  little  lower  (or,  as  it  may 
be  rendered — for  a  little  while  lower)  than  the  angels, 
for  the  suffering  of  death,  cro^yned  with  glory  and 
honor."     And,  in  1  Cor.  xv.  25.  it  is  said,  "  He  (i.e. 


(f  V  ' 

SERMON    XIlA^r*^    "   -155 


XII.  \cy. 


Christ  in  his  human  nature)  must  reign,  till  he  hath 
put  all  enemies  under  his  feet."  And  this  is  sup- 
ported in  ver.  27,  by  a  direct  quotation  from  the  sixth 
verse  of  this  Psalm,  in  these  word,  "  for  he  hath  put 
all  things  under  his  feet.'* 

Such  is  the  New  Testament  'exposition  of  the. 
leading  sentiments  of  this  Psalm.  And  the  words 
of  our  text,  evidently  refer  to  the  same  subject. 
They  are  expressive  of  the  peculiar  manner,  in 
which  infinite  wisdom  sees  fit  to  effect  the  designs 
of  his  goodness,  and  confound  and  silence  his  ene- 
mies:  viz.  By  means  and  instrii?nents,  weak  and  in- 
sufficient in  themselves,  but  strong  and  effectual  by 
the  power  and  wisdom  of  God.  "  Out  of  the  rrouth 
of  BABES,  thou  hast  ordained  strength,  because  of 
thine  enemies;  that  thou  mightest  5^zV7the  enemy  and 
the  avenger." — And  by  the  subject  of  the  Psalm,  and 
the  connection  of  the  words,  by  babes,  here,  we  may 
understand  the  church  of  Christ  and  his  members. 
'J7ie  man  Christ  Jesus,  who,  as  we  have  shown,  is 
the  principal  subject  of  this  Psalm,  was,  in  the  be- 
ginning, literally  a  babe.  He  was  the  babe  of  Beth- 
lehem—the person  respected  by  the  prophet,  that 
should  "  grow  up  as  a  tender  plant,  and  as  a  root  out 
of  a  dry  ground."  And,  as  he  is  the  principal  mem- 
ber, the  head  of  the  body,  of  which  his  brethren  are 
the  inferior  members,  therefore,  the  text  may  be 
understood  as  referring  to  him,  inclusive  of  his 
members.  This  sense  does  not  exclude  the  idea,  of 
-j^oung  children  being  brought  to  experience  the 
grace  of  God,  and  to  praise  him  with  their  mouths. 
Whenever  there  are  m stances  of  this,  it  is  then  lit- 
erally true,  that  out  of  the  mouth  of  babes,  God  has 
ordained  strength,  to  still  the  enemy.  The  words, 
however,  are  not  necessarily  limited  to  such  cases. 
They  may  refer  to  all  those,  out  of  whose  mouths 
Cod  ordains  strength,  or  perfects  praise,  of  whatever 
age  or  condition  they  may  be.  Such  may,  in  figu- 
rative language,  with  propriety  be  called  babes  j  to 


156  SERMON    XII. 

intimate  their  weakness  as  instruments,  and  in  ac- 
knowledgment of  the  divine  power  and  wisdom,  which 
are  perfecced   and  displayed  in  them. 

If  we  admit  this  construction  of  the  text,  and  by- 
babes  understand  the  seed  of  the  woman,  or  the 
man  Christ  Jesus  cTnd  his  brethren  ;  then,  of  course, 
by  the  enemy  and  avenger,  to  be  opposed  and  silen- 
ced, or  overcome,  must  be  understood,  the  serpent 
and  his  seed,  or  the  enemies  of  God  and  his  church. 
And  this  doctrine  will  appear  to  be  contained  in 
them  :  viz.  That  however  unlikely  it  may  appear, 
to  an  eye  of  sense,  yet,  the  church,  or  Christ  and 
his  members,  shall  prevail  against  their  enemies, 
and  triumph  over  all  opposition,  to  the  praise  of  di- 
Tine  power  and  grace. 

In  illustrating  this  doctrine,  I  shall 

I.  Notice  the  great  disproportion,  or  inequality 
which  there  is  between  the  church  and  its  enemies  ; 
and  the  improbability,  to  a  vievy  of  sense,  that  the 
former  should  ever  prevail. 

II.  Attend  to  the  reasons,  on  v.diich  we  may  ground 
our  confidence,  that  these  babes  shall  finally  prevail 
and  triumph  over  ail  opposition. 

III.  Consider  the  means  by  which  they  shall  over- 
come, or  the  peculiar  way,  in  which  strength  is  per- 
fected in  them,  to  still  the  enemy  and  avenger. 

I.  I  am  to  notice  the  great  disproportion,  or  ine- 
quality which  there  is  between  the  church  and  its  en- 
emies ;  and  the  improbability,  to  a  view  of  sense, 
that  the  former  should  ever  prevail. — This  view  of 
the  subject  may  be  useful. 

We  are  naturally  led  to  it  from  the  peculiar  phrase- 
ology of  the  text.  .  The  phrase,  chosen  by  the  Holy 
Ghost,  to  describe  the  church  as  compared  with  the 
enemies  with  whom  they  have  to  contend,  is  "  babes 


SERMON    XII.  15? 

and  sucklings.''*  In  this  view  it  must  appear  very 
unlikely,  to  an  eye  of  sense,  that  they  should  ever 
prevail  over  their  enemies.  To  those  who  view 
Christ's  followers  as  one  with  hira,  and  who  view  him 
as  the  Son  of  God,  there  could  be  no  doubt  of  their 
success.  This  would  be  a  view  of  faith.  But  to  all 
eye  of  sense,  there  appears  as  great  ai*  inequality 
between  tlie  church  and  its  enemies,  as  between 
babes  and  giants  ;  and  as  small  a  prospect  of  success. 
This  is  not  only  the  representation  of  the  text,  but 
of  numerous  other  passages  of  sacred  writ ;  two  or 
three  of  which  will  be  adduced. 

In  the  description  which  God  gives  of  the  church, 
of  his  and  their  enemies,  Isaiah  xii.  14, 15.  the  church 
is  called  a  worm,  and  the  enemy  are  called  moun- 
tains, by  which  Vv^e  should  suppose  a  worm  might 
easily  be  crushed.  "  Fear  not,  thou  worm  Jacob — 
thou  shalt  thresh  the  mountains,  and  beat  them 
small."  Christ,  also,  compares  himself  to  a  worm, 
Psalm  xxii.  6.  "  I  am  a  worm  and  no  man,  a  reproach 
-of  man  and  despised  of  the  people.'*  But  he  compares 
his  enemies,  and  the  enenues  of  his  people,  to  bulls 
of  Bashan  and  roaring  lions.  And  in  Luke  x.  3.  he 
compares  his  followers  to  sheep,  and  their  enemies  to 
wolves.  "  Behold  I  send  you  forth  as  sheep  among 
wolves."  The  propriety  of  these  representations  will 
appear,  if  we  look  to  the  circumstances  in  which 
Christ,  the  head  and  leader  of  his  people,  came  into 
the  world,  and  engaged  in  contest  with  the  enemy 
and  avenger,  and  in  which  his  disciples  and  follow- 
ers also  engaged.  How  unfavorable  was  the  situation 
of  the  world  ?  Idolatry  universally  prevailed.  All 
the  kingdoms  and  empires  of  the  world  were  under 
^he  influence  of  Satan,  the  grand  adversary,  who  was- 
then,  eminently,  god  of  this  world,  and  ruled  in  the 
hearts  of  all,  except  a  little  number,  who  v»^ere  the 
church  of  God  among  the  Jews.  In  such  circum- 
stances Christ  entered  the  world,  to  undertake  against 
the  enemy.     He  entered  as  a  babe,  poor,  weak  and 

O 


158  SERMON    XII. 

helpless.  He  lived  thirty  years,  almost  unnoticed  by 
the  world.  And  when  he  entered  upon  his  ministry, 
and  proclaimed  himself  the  Messiah,  he  was  despised 
and  rejected.  None,  except  a  few  women  and  illit- 
erate fishermen,  received  him.  His  enemies  con- 
spired against  him  ;  nor  did  they  re&t  'till  they  had 
nailed  him  to  the  cross,  where  he  bled  and  died.  In 
this  situation,  betrayed,  denied,  and  forsaken  by  his 
friends,  and  triumphed  over  by  his  enemies,  what 
prospect  was  there,  to  an  eye  of  sense,  that  he  would 
yet  triumph  over  all  opposition,  and  establish  himself 
and  people  ! 

And  when  he    sent  out  his  apostles  and  ministers 
into  the   world,  to  subdue  the  enemy — to   proclaim 
the  gospel,  and    set   up  his  kingdom  upon  the   ruin 
of  Satan's,  how  insufficient  and  unequal  did  they  ap- 
pear to  the  task  ?  They  were,  indeed,  as  babes.  They 
Avent  out  a  company  of  weak,  and   for  the  most   part, 
illiterate  men,  and  entirely  destitute  of  worldly  sup- 
port.    They  went  into  a  prejudiced  world,  where   all 
were  engaged  against  them.     They  were  to   preach 
a   doctrine,  which  was  above  the  comprehension  of 
the  most  of  their  hearers,  and  greatly  mortifying   to 
their  pride.     They  were  to  condemn   the   religious 
and  idolatrous  practices  of  the  nations,  to  which  they 
Avere  sent.     They  were  to  command  them,  upon  the 
penalty  of  endless  misery,  to  discard  all  their  former 
Gods  and  idolatrous  practices — to  believe  in  a  cru- 
cified Jew,  as  the  Son  of    God  and    Saviour  of  the 
world.     And,  forsaking  all,  to  take  up  the  cross   and 
follow  him  :  and  to  be  ready  to  meet  the  scorn,  con- 
tempt, and  persecution  of  the  world,  and  even  death  it- 
self.   Nor  were  they  to  hold  cut  any  reward  to  their 
tiearers,  even    in  another  world,  except  one  of  such 
a  nature  as  had  no  charms,  in  the  views    of  wicked 
men.     When  the  false  prophet,  Mahomet,  sent  forth 
his  disciples,  he   gave  them    a    doctrine,   perfectly- 
calculated  to  gratify  the  lusts,  appetites,  and  passions 
•f  men.     But  Christ's  disciples  went  out  into  the 


SERMON    XII.  159 

world,  with  a  religion  to  which  the  world  of  mankind 
were  wholly  opposed  ;  and  with  doctrines  calculated 
to  bring  this  opposition  into  exercise,  and  to  stir  up 
all  the  powers  of  darkness  against  them.  In  these 
circumstances  how  unequal  was  the  contest  ?  what 
prospect  was  there  that  they  would  succeed,  except 
to  an  eye  of  faith  ?  Nor  are  present  prospects,  to 
an  eye  of  sense,  essentially  different.  The  carnal 
heart  is  still  the  same,  and  the  gospel  is  the  same 
— a  stumbling-block  and  foolishness  to  worldly  men. 
"The  heathen  still  rage,  andthepeople  imagine  avain 
thing — the  kings  of  the  earth  set  themselves,  and 
the  rulers  take  counsel  together  against  the  Lord  and 
against  his  anointed  ;  saying,  let  U5  break  their  bands 
asunder,  and  cast  away  their  cords  from  us.  But  he 
that  sitteth  in  the  heavens  shall  laugh,  and  the  Lord 
shall  have  them  in  derision.'* 
This  leads  us, 

II.  To  consider  the  reasons,  on  which  our  confi- 
dence may  be  grounded,  that  these  babes  shall  finally 
prevail  and  triumph  over  all   opposition. 

And  here  I  would  observe, 

1.  That   the  promises,    which    God   hath  made, 
are  an    ample    ground  of  confidence.     God  is   able, 
out  of  the  mouth  of  babes,  to  perfect    strength  ;  and 
he    has  pledged  his    fuithfuhiess  that  he    will   do  it. 
He  has  promised,  that  the  seed  of  the  woman  shall 
bruise  the  serpent's  head — that  he  will  build  up  his 
church,  and  the  gates  of  kell  shall  not  prevail  against 
it.     He   says,  by  the  prophet  Isaiah,  "  No  weapon 
that  is   formed  against   thee    sliall    prosper — behold, 
all  they  that  be  incensed  against   thee,  shall  be  asha- 
med and  confounded.     Fear  not,  thou  worm   Jacob,  I 
will  help  thee,  saith  the   Lord,   thy   Redeemer,  the 
holy  one  of  Israel— thou  shalt  thresh  the  mountains 
and  beat  them   small,  and  thou  shalt  rejoice  in  th« 


160  SERMON    XII. 

Lord,  Jind  glory  in  the  holy  one  of  Israel.'*  Pre- 
mises of  this  nature,  are  to  be  found  in  almost  every 
page  of  the  sacred  scriptures. 

2.  Past  and  present  experience  is  another  ground 
t)f  conndence. 

There  have  been  numerous  instances  in  which  these 
babes,  when  in  the  most  unpromising  circumstances, 
contrary  to  all  human  probability,  have  received 
strength,  to  triumph  over  the  most  formidable  oppo- 
sition. Christ  himself,  when  he  came  into  the  world, 
in  the  unprom.ising  situation  which  has  been  describ- 
ed, had  streagth  to  confound  his  enemies  ;  even  in 
death  he  conquered,  and  led  captivity  captive,  and 
will  reign,  till  all  his  enemies  shall  be  made  his  foot- 
stool. His  disciples  and  apostles  also,  when  they 
went  forth  to  preach  his  gospel  to  an  opposing  world, 
'Were  enabled  by  the  power  of  God,  which  was  made 
perfect  in  their  v,  eakness,  to  confound  the  enemy  and 
avenger,  and  to  spread  the  triumphs  of  the  cross.  All 
the  conquests  of  the  Alexanders  and  Cesars  of  the 
v/orld  shrink,  in  comparison  with  the  conquests  of 
these  babes.  In  one  age  their  line  went  out  into  al- 
most every  part  of  the  habitable  world  ;  wherever 
they  went  they  overturned  idolatry,  shook  the  founda- 
tion of  Satan's  kingdom,  and  built  up  the  kingdoiTi  of 
God  upon  its  ruins.  Nor  at  the  present  day  does 
God  leave  himself  without  v/itness.  In  the  most 
unlikely  places,  and  by  the  vv  eakest  means,  the  most 
obstinate  enemies  and  despisers  of  Jesus  have  been 
broup-ht  to  bow  at  his  name.  Where  the  standard  of 
the  avenpjer  and  enemy  lately  stood,  and  bid  bold  de- 
fiance to  the  captain  of  our  salvation,  the  banner  of 
his  cross  now  waves,  and  thousands  flock  to  it.  The 
number  of  the  babes,  and  their  confidence  in  God  is 
increased,  while  the  enemy  are  weakened.  And 
thus  it  will  continue  to  be,  from  time  to  time,  until 
that  day  of  God's  power  arrive,  when  all  his  elect 
people  shall  be  gathered  in  and  made  willing — when 


S  ERMON    XII.  161 

converts  shall  exceed  the  drops  of  the  morning  dew, 
and  the  enemy  and  avenger  be  confounded  and  put 
to  eternal  shame.  The  reasons  on  v/hich  we  found 
our  hope  and  confidence  of  all  this,  as  v/e  have  sug- 
gested, are,  the  promises  of  God,  with  the  past 
and  present  experience  he  has  given  of  his  fLUthfui- 
ness  and  power. 
It  remains, 

III.  To  consider  the  manner,  in  which  strength  is 
perfected  out  of  the  mouth  of  babes  ;  or  the  pecuiiur 
way  in  which  the  church  are  enabled  to  withstand 
opposition  and  still  the  enemy. 

I  would  here  observe,  that  the  Avay  in  and  by 
which  strength  is  perfected  out  of  the  mouth  of  babes 
is,  principally,  by  prayer  ;  by  a  bold  and  consistent 
confession  of  the  name  of  Christ  ;  and  by  faithful'v 
preaching  the  gospel.  Hence  the  reason  and  pro- 
priety of  the  phraseology  of  our  text  :  "  Out  of  the 
iQouth  of  babes,  hast  thou  ordained  strength." 

1 .  One  peculiar  way  in  which  the  people  of  God 
are  enabled  to  withstand  opposition,  and  become  in- 
strumental of  stilling  the  enemy,  is  by  prayer. 

Christ  himself,  when  on  earth,  opposed  the  enemy 
in  this  way.  He  was  much  in  prayer  for  himself  and 
his  disciples,  and  for  all  who  were  given  to  him  of 
the  Father.  His  prayers  were  prevalent,  and  all  tlie 
schemes  of  the  enemy  and  avenger,  relative  to  his 
death  and  the  destruction  of  the  church,  were  discon- 
certed. All  the  followers  of  Christ  endeavor  to  imi- 
tate him  in  this  example,  and  give  themselves  unto 
prayer.  The  eRicacy  of  prayer  in  buiiding  up  th« 
cause  of  God — in  obtaining  deliverance  and  mercies 
for  the  church  and  for  individuals,  and  strengthening 
them  for  the  Christian  vv'arfare,  is  wonderful.  Under 
all  distresses,  from  within  and  without,  the  children 
of  God  have,  in  every  age,  found  relief,  and  been 
made  strong  by  the  power  of  God»    All,  therefore, 

O  2 


162  SE  RMOl^    XIL 

who  have  a  spirit  of  prayer,  are  safe,  whatever  ap- 
parent danger  arise  ;  because  they  have  power  to 
prevail  with  God,  and  to  overcome  the  world.  God 
hath  promised  to  the  seed  of  Jacob,  that  they  shall 
riot  seek  him  in  vain.  And  his  address  to  Jacob, 
when  he  had  wrestled  with  the  angel,  is  applicable 
to  all,  who  have  a  true  spirit  of  prayer.  "  Thou  hast 
power  v.'ith  God  and  with  men,  and  hast  prevailed.'* 

2.  Another  way,  in  which  the  friends  of  Jesus  are 
enabled  to  still  the  enemy,  is  by  a  bold  and  consist- 
ent confession  of  the  name  of  Christ,  before  men. 

Every  one  who  makes  a  public  confession  of 
Christy  or  a  profession  of  faith  in  him,  joining  to  his. 
people,  and  observing  his  ordinances  and  commands, 
honors  the  cause,  brings  an  accession  of  strength  ta 
it,  and  proportionably  weakens  the  cause  of  the  ene- 
my and  avenger.  It  must,  however,  be  a  consistent 
confession.  The  language  of  the  life,  must  accord 
with  the  language  of  the  mouth.  There  must  be, 
also,  a  continuance  in  professing  Christ  and  espous- 
ing his  cause,  upon  all  proper  occasions  ;  even  in  a 
time  of  danger  ;  and  a  readiness  to  contend  earnestly 
for  the  faith  of  the  gospel,  when  attacked  by  ene- 
mies. 

Christ  himself  witnessed  a  good  confession  before 
Pontius  Pilate.  And  he  requires  of  all  his  followers, 
that  they  be  ready  to  confess  him  before  men,  al- 
though it  should  be  at  the  riatiue  of  life.  And  when 
he  warned  his  disciples,  that  they  should  be  carried 
before  kings  and  princes  for  his  sake,  he  added,  I 
will  give  you  a  mouth,  that  none  of  your  adversa-^ 
lies  shall  be  able  to  stand  before  it.  We  have  an 
eminent  instance  of  the  fulfilment  of  this  prediction, 
and  of  strength  thus  perfected  out  of  the  mouth  of 
babes,  in  Acts,  Chap.  iv.  The  apostles  being  called 
before  the  Jewish  rulers,  to  answer  by  what  name 
they  had  healed  an  impotent  man,  with  a  view  to  en- 
trapping and  confounding  them,  they  readily  witnes- 


SERMON    XIT.  163 

sed  the  following;  noble  confession  :  "  Be  it  known 
unto  you  all,  and  to  all  the  people  of  Israel,  that  by 
the  name  of  Jesus  of  Nazareth,  whom  ye  crucified, 
whom  God  raised  from  the  dead,  even  by  him,  does 
this  man  stand  here  before  you  whole.  This  is  the 
stone  which  was  set  at  nought  of  you  builders,  which 
is  become  the  head  of  the  corner  ;  neither  is  there 
salvation  in  any  other,  for  there  is  no  other  name 
lender  heaven  given  among  men,  whereby  ye  must 
be  saved."  Here  was  strength  to  still  the  enemy  ; 
for  when  they  saw  the  boldness  of  Peter  and  John, 
and  took  notice  that  they  were  unlearned  and  igno- 
rant men,  they  marvelled — they  were  confounded, 
and  began  to  consult  privately  what  they  should  do  ? 
expressing  doubts,  whether  they  should  succeed  in 
their  opposition. 

^  Instances  of  persecution  for  the  truth,  and  acts  of 
violence,  are  not  so  frequent,  at  the  present  day,  al- 
though instances  are  not  wanting.  But  attempts  to 
injure  the  cause  of  Christ,  by  sophistry,  ridicule,  and 
cavilling  against  the  truth  and  against  the  preachers 
of  it,  are  not  wanting.  False  teachers  also  arise,  and 
men  of  corrupt  minds,  who  attempt  to  warp  the  minds 
of  the  unwary  from  the  truth  to  their  corrupt  ways. 
Such,  therefore,  must  be  opposed,  by  "  contending 
earnestly  for  the  faith,  once  delivered  unto  the  saints." 
In  this  way  strength  has  often  been  perfected  out  of 
the  mouth  of  babes,  strength  sufficient  to  still  the  en- 
emy, silence  their  cavils,  and  more  and  more  to  in- 
crease the  light,  and  establish  the  truth  on  an  immo- 
vable foundation. 

3.  Another  eminent  and  peculiar  way,  in  which 
the  disciples  of  Christ  are  enabled  effectually  to  oppose 
the  enemy,  is  by  faithfully  preaching  the  gospel. 

In  this  way  much  has  been  done,  by  the  mouth  of 
babes,  to  still  the  enemy,  and  build  up  the  gospel  king- 
dom. When  Christ  sent  forth  his  apostles  and  minis- 
ters to  conquer  the  world,  and  deliver  it  from  the  do- 
Qiiiiion  of   Satan,  v/hat  were  the   v/eapons  I    They 


164  SERMON    XII. 

were  not  carnal  but  spiritual.  The  principal  one 
was  the  word  of  God,  which  is  the  "  sword  of  the 
spirit."  They  were  directed  to  preach  the  gospel. 
A  preached  gospel  is  denominated,  the  wisdom  of 
God,  and  the  power  of  God  to  the  salvation  of  sinners. 
Therefore  the  apostle  says,  "  The  preaching  of  the 
cross  is  to  them  that  perish  foolishness,  but  to  us  who 
are  saved  it  is  the  power  of  God.  It  pleased  God^ 
by  the  foolishness  of  preaching,  to  save  them  that 
believe  ;  we  preach  Christ  crucified,  the  power  of  God 
and  the  wisdom  of  God."  Experience  has  shown, 
that  the  faithful  preaching  of  the  gospel  is  greatly 
feared  and  peculiarly  opposed,  by  the  enemy  and 
avenger.  It  is  that  by  which  God  does  effectually 
beat  down  his  strong  holds — delivers  his  miserable 
captives,  and  destroys  every  thing  which  exalteth  it- 
self against  the  knowledge  of  God. 

Thus  I  have  briefly  considered,  the  unpromising 
situation  of  the  church,  to  an  eye  of  sense,  with  res- 
pect to  its  enemies — the  ground  of  confidence  that 
it  shall  prevail — and  some  of  the  principal  ways,  by 
v^dlich  it  is  enabled  to  witlistand  opposition  ;  or, 
by  which  God  has  ordained  and  perfects  strength 
cut  of  the  mouth  of  babes,  to  still  the  enemy  and 
avenger.  I  would  nov/  request  the  attention  of  my 
audftnce,  to  some  of  the  inferences  and  reflectiens,. 
which  the  subject  suggests.      And, 

1.  From  what  has  been  said  on  this  subject,  wc 
are  led  to  admire  and  adore  the  wisdom  and  goodness 
of  God,  in  the  plan  and  work  of  redemption. 

By  a  close  attention  to  the  subject  of  tiie  text  and 
context,  and  the  things  they  isuggest,  such  a  view  of 
the  divine  plan  rises  before  the  mind,  as  is  too  sub- 
lime to  be  expressed,  or  adequately  to  be  conceived  ; 
and.niost  strongly  evinces  the  divinity  of  the  sacred 
scriptvu'es,  which  reveal  it.  Although  God  in  all 
things  seeks  his  own  glory,  yet  he  seeks  and  can  ac- 
complish it,  in  no  other  way  than  by  displaying  hiiti- 


SERMON    XIL  165 

self  in  the  communication  of  being  and  blessedness. 
For  this,  therefore,  he  created  the  universe.  For 
this  he,  in  eternity,  in  his  all  disposing  counsel,  con- 
templated the  existence  of  intelligent  creatures — 
men  and  angels  ;  and  also  of  moral  and  natural  evil; 
without  which  creatures  could  never  have  so  sensi- 
bly felt  or  realized  their  dependence  and  obligations 
to  God  for  all  their  happiness — nor  have  seen  all  the 
divine  perfections  acted  out.  For  this,  also,  he  eter- 
nally contemplated  the  plan  of  redemption,  and  elect- 
ed the  babes,  the  man  Christ  Jesus  and  his  brethren, 
to  be  the  most  highly  favored  subjects  of  his  king- 
dom. He  ordained  strength  out  of  their  mouths, 
that  they  might  be  instruments  of  confounding  the 
enemy  and  avenger,  and  of  displaying  the  riches  of 
his  grace.  In  this  way  he  has  rendered  his  name 
excellent  in  all  the  earth,  and  exalted  his  glory  above 
the  heavens. 

The  manner,  also,  in  which  the  work  of  redemp- 
tion is  carried  on  in  the  world,  claims  our  admiration, 
and  praisQ.  It  is  such  as  is  calculated  to  display  the 
power  and  wisdom  of  God.  He  has  chosen  the  weak 
things  of  the  world,  to  confound  the  mighty,  that  no 
flesh  should  glory  in  his  presence.  Christianity  being 
circumstanced  as  we  have  seen, — its  being  for  the 
most  part  a  suffering  cause,  and,  to  an  eye  of  sense^ 
"unlikely  to  be  supported,  not  only  serves  to  draw  a 
line  between  the  friends  and  enemies  of  Christ,  but 
it  proves  an  excellent  trial  to  real  Christians.  It 
serves  to  realize  to  them  their  dependence.  It 
gives  tliem  constant  occasion  for  the  exercise  of 
faith  in  the  all-sufficiency  of  God,  and  in  his  faithful- 
ness to  his  word.  It  excites  to  watchfulness  and  pray- 
er, and  by  calling  into  exercise,  it  increases  and 
strengthens  all  their  graces. 

2.  We  learn  from  this  subject,  that  it  is  important 
Christians  should  desire  and  strive  to  live  in  the  con- 
stant exercise  of  a  lively  faith. — Nothing  else  will 


166  SERMON    XII. 

encourage  them  to  exertion — riothmg  else  will  ren- 
der them  confident  of  success,  and  be  productive  of 
real  peace,  in  view  of  the  generally  low  state  of  re- 
ligion— the  weakness  of  its  friends,  and  the  strength 
of  the  enemy.  In  proportion  as  faith  is  weak,  and 
Christians  begin  to  judge  by  an  eye  of  sense,  they 
will  indulge  doubts  and  fears — they  will  be  alarmed 
and  anxious,  and  tremble  for  the  ark  of  God.  la 
this  way  they  may  dishonor  God — grieve  his  Ho- 
ly Spirit,  and  give  the  enemy  and  avenger  great  ad- 
vantage against  them.  Hence  the  importance  of  a 
lively  faith  and  trust  in  God  at  all  times. 

5.  The  subject  may  afford  abundant  consolation 
and  encouragement,  to  the  people  of  God,  at  the 
present  day,  and  in  all  times  of  darkness  and  diffi- 
culty. 

The  present,  notwithstanding  the  many  manifes- 
tations of  divine  power,  in  building  up  his  kingdom, 
is  a  day  of  great  opposition  to  the  church  and  cause 
of  God.  In  many  places,  infidelity,  error,  and  ini- 
quity abound — the  love  of  many  waxes  cold,  and  the 
enemy  triumphs.  A  great  part  of  the  world  lijlh 
in  wickedness,  its  inhabitants  being  under  the  domin- 
ion of  the  adversary  of  souls.  In  many  parts,  pa- 
gan idolatry  prevails— -in  some  Mahometan  delusion 
— in  somC;  popish  superstition,  and  in  many,  infidel 
philosophy  and  atheism.  The  spirits  of  devils,  even 
all  the  agents  of  the  enemy  and  avenger,  appear  to 
be  gone  forth  into  the  earth,  to  gather  nations  to  bat- 
tie  against  God.  In  opposition  to  this  numerous 
and  formidable  host,  there  are  a  few  babes — a  few 
followers  of  the  Lamb,  scattered  through  the  world. 
They  are  forces,  however,  or  instruments  in  the 
hand  of  God  ;  and  out  of  their  n^ouths  he  will  per- 
fect strength.  By  the  blood  of  the  Lamb  and  the 
word  of  their  testimony,  they  v/iil  prevail  and  over- 
come. Never  were  such  exertions  made,  to  destroy 
any  other  society  or  institution;  as  there  have  been 


SERMON    XII.  1(57 

to  destroy  the  church  of  Christ.  Kingdoms  and  so- 
cieties of  men,  which  have  appeired  an  hundred 
fold  stronger  than  the  church,  have  been  destroyed 
by  a  thousandth  part  of  the  opposition,  which  that 
has  received  and  triumphed  over.  It  has,  indeed, 
often  been  brought  low  ;  but  strength  was  ordained-— 
it  has  been  raised,  and  the  divine  hand  been  the  more 
conspicuous.  Here  then  is  ground  for  consolation, 
in  every  day  of  trial.  Opposition  may  continue  and 
increase— .be  much  greater  and  more  bitter  than  at 
present,  even  to  violence,  before  the  glorious  Mil- 
lenniel  day  :  but  the  Lord  is  at  hand,  and  his  people 
may  always  be  addressed  in  his  own  words,  "  Fear 
not,  little  flock." 

4.  From  what  has  been  said,  let  all  be  cautioned, 
not  to  be  found  engaged  on  the  side  of  opposition  to 
Christ  and  his  people. — To  use  the  words  of  Gamal- 
iel, "  Refrain  from  these  men  :  for  if  this  v/orkor  this 
consel  be  of  men,  it  will  come  to  nought."  But  it 
has  not  come  to  nought.  It  has  withstood  earth  and 
hell  for  1800  years.  It  is  therefore  of  God.  But  if 
it  be  of  God,  ye  cannot  overthrow  it,  and  will  be 
found  fighting  against  God.  Let  all,  therefore,  who 
are  opposed  (and  every  impenitent  sinner  is  opposed) 
be  exhorted  to  refrain  from  opposition,  and  to  come 
over  on  the  Lord's  side.  Opposition  is  in  vain — it 
is  folly  and  madness.     As  well  might  the   briars  and 

thorns  set  themselves  in    array  against  the  fire. 

*'  Let  the  potsherds  strive  with  the  potsherds  of  the 
earth." 

5.  From  this  subject  we  are  taught,  what  is  the 
proper  business  of  Christians,  and  what  they  must 
exert  themselves  to  do,  would  they  be  instruments 
in  the  hand  of  God,  to  still  the  enemy,  and  advance 
the  cause  of  God,  iii  their  own  hearts  and  in  the 
world. 


168  SERMON    XII. 

They  must   give  themselves   unto  firayer  ;    and 
make  a  bold  and  consistent  confessio7i  of  the  name  of 
Christ,  and  be  ready  to  contend  earnestly  for  the  faith, 
once  delivered  to  the  saints.     They  must  preach  the 
gospel.     This,  as  has  been  shown  is  a  weapon,  migh- 
ty through  God  to  the  pulling  down  of  strong  holds, 
and   every  thing   which   exaiteth  itself  against  the 
knowledge  of  God.     Or  if  we  are  not  qualified  for 
this,  and  have  not  a  call  to  preach  the  gospel,  still 
we  are  obligated  to  send  a  preached  gospel  unto  oth- 
ers.     We   are  bound  to  contribute   to    send  forth 
preachers  to  destitute  places,  where  they  are  either 
unable  or  unwilling  to  support  them.     Nor  is  ridi- 
cule or  opposition  a  sufficient  reason,  why  Ave  should 
desist.     It  is  to  be   expected,  that  the  avenger  will 
stir  up  opposition,  in  every   possible  form,  when  at- 
tacked in  his  strong  holds.     Had   the   apostles   and 
primitive  Christians  desisted  from  their  exertions,  on 
account  of  opposition  and  discouraging  appearances, 
the  gospel,  ray  brethren,  would  never  have   reached 
our  ears.     If  we  shrink  from  the  difficulties  involved 
in  an  attempt,   to  propagate  the  gospel    among    the 
-destitute,  or  of  supporting  missions,   and  say,  it   will 
be  in  vain,  we  shall  manifest  that  we  judge  by  an  eye 
of  sense,  and  consider  not  that  God  is  able  to  perfect 
strength  in  this  way.     In  this  way,   God  has,  hereto- 
fore, ordained  strength  to  still  the  enemy  and  spread 
the  gospel.     Blessed  be  his  name  that    he  is,  even 
now,  giving  such  evidence  of  his  approbation  of  the 
exertions  of  his  people,  to  advance  his  glory  in  this 
v/ay,  and  such  encouragement  to  them   to  proceed. 
Blessed  be  God,  that   he    has    opened  the  hearts  of 
many,  in  various  parts  of  the   world,  to  contribute 
liberally  of  their  substance,  and  of  some  to  devote 
their  time  and  talents  to  the  arduous  but   important 
work  of  evangelizing   the   heathen  ;  or  of  carrying 
the  gospel  and  its  precious  ordinances  to  our  breth- 
ren, in  the  borders  of  the  wilderness.     The  occasion 
of  this  day,  my  brethren,  renders  these  thoughts  pe- 


SERMON    %U,  Le9 

• 
-ciiliarly  interesting,  and  is  my  apology  for  particular- 
ly introducing  them.  It  is  a  witness  to  us  for  (Jod, 
that  he  is  gracious — that  he  hears  the  cry  of  his 
children,  and  will  carry  on  his  own  work,  and  that  he 
has  the  hearts  of  all  in  his  hands.  He  has  inclined 
the  heart  of  our  young  brother,  the  youth  who  now 
presents  himself  before  the  Lord,  to  receive  com- 
mission to  preach  the  gospel.  He  has  inclined  hii^ 
heart  to  carry  the  glad  tidings  into  the  wilderness, 
to  the  poor  and  destitute,  and  cheerfully  to  submit 
to  the  peculiar  trials  and  arduous  services  of  a  mis- 
sionary life.  And  you  are  soon  to  witness  the 
•solemn  and  interesting  scene,  of  setting  him  apart  to 
the  important  work.  You  v/ill,  therefore,  suffer  me 
to  address  a  few  words  to  him,  as  propriety  dictates, 
on  so  interesting  an  occasion, 

DEAR    BROTHER, 

Tlie  situation  in  v/hich  you  this  day  stand  is  intei'»' 
esling  and  solemn.  Tlic  king  of  Zion  is  now  pre- 
sent in  theinsututed  authorities  of  his  church  ;  and 
you  have  presented  yourself  before  them,  to  receiv<?i 
commission,  according  to  divine  institution,  to  preach 
the  gospel,  and  dispense  the  mysteries  of  the  king- 
dom of  God  to  perishing  sinners.  The  eye  of  God 
is  upon  you — He  discovers  all  your  views  and  all  your 
motives,  in  presenting  yourself. — The  solemh 
scene  is  also  witnessed  by  men  and  angels  ;  and 
yourorduiation  vows,  now  to  be  made,  will  be  regis- 
tered in  heaven>  May  the  Lord  support  you,  in  the 
solemn  transaction— -enable  you  to  be  deeply  humble, 
and  sincerely,  cheeii"uliy,  and  unreservedly  to  devote 
yourself  t«  the  important  work  to  which  you  are 
called. 

The  subject,  my  bmther,  which  vfe  have  been  con- 
templating, must  have  been  interesting  to  your  feel- 
ings ;  and  suggested  thoughts  applicable  to  the 
transaction  before  you.  It  must  have  suggested, 
that  the  w^ork  which  you  desire  is  a  good  and  honor- 

P 


17^  SERMON    XII. 

able  work.  To  be  commissioned  to  carry  the  light 
of  life  to  the  ignorant  and  benighted — to  preach  good 
tidings  to  the  meek — to  bind  up  the  broken  hearted 
— to  proclaim  liberty  to  the  miserable  captives  of  Sa- 
tan, and  the  opening  of  the  prison  to  them  that  are 
bound  ;  and  in  this  way  be  an  instrument,  in  the  hand 
of  God,  to  still  the  enemy  and  avenger — how  good 
the  work — ^how  honorable  the  employment  1  You 
will,  doubtless,  be  ready  to  adopt,  with  humility  and 
thoughtfulness,  the  M^ordsof  the  apostle,  "  Untomc, 
V.' ho  am  less  than  the  least  of  all  saints,  is  this  grace 
given,  that  I  should  preach  ainong  the  Gentiles,  the 
unsearchable  riches  of  Giirist."  But  'the  work,  al- 
though good  and  honorable,  is  great  and  arduous. — 
You  must  expect,  in  the  prosecution  of  it,  to  meet 
with  peculiar  difficulties,  trials,  and  oppositions — oppo- 
sitions from  without  and  within— .from  the  rem.aining 
corruptions  cf  your  own  heart — from  the  passions 
and  prejudices  of  unreasonable  men — from  the  allu- 
ring vanities  and  distracting  cares  of  the  world — from 
the  threatening  prevalence  of  irreligion,  profanity, 
and  infidelity,  and  from  the  subtile  devices  and  artful 
machinations  of  Satan,  the  grand  enemy  and  aven- 
ger. But,  be  not  discouraged.  Go  forth  in  tlie  name 
and  strength  of  the  Lord  of  hosts.  Give  no  place  to 
the  devil — retreat  not  for  a  moment.  Maintain  your 
ground,  as  a  good  soldier  in  the  battle  of  the  Lord. 
Let  none  of  these  things  move  you — count  not  your 
life  dear  to  you,  so  that  you  may  finish  your  course 
v/ith  joy,  and  the  ministry  which  you,  this  day,  receive 
of  the  Lord  Jesus,  to  testify  the  gospel.  At  all 
times  realize  your  dependence  and  insufiiciency,  and 
trust  only  in  him,  who  is  able  out  of  the  mouth  of 
babes  to  ordain  strength. 

Let  me  add,  that  would  you  hope  to  be  accepted  of 
God,   and  succeeded  in  your  Avork,  as  an  instrument 
to  stiii  the  enem.y  and  avenger,  and  to  build  up  the 
kingdom  of  God,  all  the  duties  incumbent   on  Chris- 
l-ijms,  which  have  been  suggested  by  our  subject,  arc 


i 


SERMON      XIL  in 

peculiarly  incumbent  on  you.  See  to  it,  therefore, 
Uiat  you  be  much  in  prayer.  You  will  not  have 
great  success  in  appeasing  the  enemy,  nor  be  com- 
forting and  edifying  to  God's  children,  nor  ^ili  yon 
have  comfort  under  trials,  unless  you  arc  a  man  of 
prayer.  Where  can  you  go  for  counsel  and  direction, 
under  the  trials  of  the  nvinistry,  except  to  God  ? — 
Be  consistent  also  in  your  confession  of  Christ. — 
Maintain  a  holy  conversation,  and  bring  not  a  reproach 
upon  the  sacred  office,  by  a  loose  and  unholy  life. 
Be  faithful,  also,  in  preaching  the  gospel,  wherevei* 
you  are  called.  Declare  the  whole  counsel  of  Got!, 
keep  back  nothing. — While  you  choose  acceptabia 
words,  carefully  avoid  the  temporizing  spirit,  which 
would  conceal  the  searching  and  humbling  trutiis  of 
the  gospel,  under  a  specious  covering.  liow  many, 
^,-alas,  in  this  way,  handle  the  word  of  God  deceitfully  I 
The  words  of  such  still  not  the  enemy,  neither  do 
they  displease,  because  they  strike  not  at  the  founda- 
tion of  his  kingdom.  To  gUvird  you  from  unfaith- 
fulness, to  which  there  are  so  many  temptations 
from  the  fear  of  man,  and  a  regard  to  popular  ap- 
plause, remember,  my  brother,  that  you  arc  a  dying 
man,  and  will  preach  to  dying  men.  Shortly,  you 
must  stand  at  the  bar  of  God,  and  give  an  account  of 
your  stewardship — remember,  that  there  may  prc- 
bably,  be  many  unfaithful  ministers  at  the  left  hand 
of  Christ,  at  his  appearing,  v>^hosc  guilt  will  be  aw- 
fully aggravated.  But,  we  hope  better  things  of  you  ; 
yea,  we  have  great  conndcnce  in  you.  We  trust  the 
grace  of  God  is  in  your  heart,  and  that  it  is  your 
prayer  that  you  may  be  faithful.  This  is  the  prayer 
of  God's  people  this  day.  ^V'e  commend  you  to 
God,  and  the  guidance  of  his  spirit. 

May  the  Lord  be  with  you,  Vv^herever,  in  his  pro- 
vidence, you  shall  be  called — give  you  strength  ac- 
cording to  your  day  ;  and  perfect  strength  out  of 
your  mouth,  to  still  the  enemy.  May  the  blessing 
©f  many  ready  to  perish  come  upon   you  ;  and  may 


It2  SERMON    XII. 

you  have  many  souls,  who  shall  be  seals  of  yout- 
ministry,  and  crowns  of  your  rejoicing  in  the  day  oF 
the  Lord  Jesus.     Amen. 

Fathers  and  brethren,  and  all  who  hear  me  this  day. 
This  is  a  solemn  occasion,  and  very  interesting  to  us  all. 
It  is  calculated  to  impress  the  importance  of  the  sub- 
ject of  this  discourse.  How  great  is  the  goodness 
and  condescension  of  God,  in  carrying  on  a  treaty  of 
reconciliation  with  mankind  !  And  how  does  it  call 
for  our  adoration  and  praise,  that  he  has  chosen  sin- 
ful man,  to  be  the  medium  of  displaying  his  mos.t 
glorious  perfections  I 

Let  us  be  impressed  with  a  sense  of  our  depend- 
ence on  God,  and  the  importance  of  imploring  his 
blessing  on  all  our  endeavors.  If  any  thing  is  ef- 
fected by  the  means  we  use,  it  is  through  the  effi- 
ciency of  God.  He  ordains  and  perfects  strength 
out  of  the  m-outh  of  babes.  If  we  are  disposed  to  en- 
gage in  God's  service — if  we  are  furnished  to 
duty — if  we  are  successful  and  instrumental  of  good  to 
our  fellow  creatures,  and  of  advancing  the  cause  of 
the  Redeemer,  it  is  all  of  the  Lord,  who  worketh  in  us, 
both  to  will  and  to  do  of  his  good  pleasure.  It  ever 
becomes  us  to  say,  "  Not  unto  us,  O  Lord,  not  unto 
lis,  but  to  thy  name  give  glory." 

Let  us  all  reflect  on  our  situations,  characters,  and 
prospects—on  what  God  has  done  for  mankind — the 
glory  which  he  lias  revealed,  and  the  aggravated  guilt 
•of  those  who  reject  his  grace,  and  devote  their  lives 
to  the  service  of  t!ie  enemy  and  avenger.  God  has 
given  his  only  begotten  and  dearly  beloved  son  to  die 
for  sinners— He  has  raised  him  from  the  dead,  and 
exalted  him  far  above  all  principality  and  power.  All 
who  believe  on  him  shall,  in  due  time,  follow  him  and 
sit  witii  him  on  his  throne,  and  share  with  him  in  all 
his  glory.  By  means  of  their  union  and  relation  to 
the  man  Christ  Jesus,  they  will  be  exalted  in  glory  and 


SERMON    XII,  173 

happiness,    and   afTbrd  the    brightest    exhibition  of 
God's  perfections  to  ail  intelligences. 

What  an  object  is  here  !  what  a  prospect  have  v/e 
before  us  !  Shall  we  not  have  respect  to  it  ?  Shall  we 
not  prefer  the  afflictions  of  the  people  of  God  to 
the  pleasures  of  sin  ?  How  shall  we  escape  if  we  neg- 
lect so  great  a  salvation  ?  Therefore,  "  Kiss  the  son 
lest  he  be  angry,  and  ye  perish  from  the  way,  when  his 
wrath  is  kindled  but  a  little.  Blessed  are  all  they  that 
put  theii"  trust  in  him." 


P  2 


SERMON   XIII. 


FRAILTY    OF    MAN. 


ISAIAH  II.  22. 


.Qea6€  y^efrom  man^  tvhose  brenth   is  in   his  fiostrils  j 
for  ivherHn  is  he  to  be  accounted  of? 

X  HESE  words  can  never  be  unseasonably  ad- 
dressed to  those  who  place  an  undue  dependence  on 
auy  worldly  enjoyment  ;  nor  will  they  be  uninterest* 
ing  to  those  who  feel  the  importance  of  seeking  high- 
er aid,  and  more  permanent  objects  of  trust,  than 
this  world  can  afford.  They  imply,  that  mankind 
are  prone  to  place  an  undue  dependence  and  affection 
upon  creatures,  and  suggest  very  important  motives 
to  dissuade  from  a   conduct  so  sinful  and  unwise. 

In  discoursing  from  them,  I  shall  consider  them  as 
the  call  of  God  to  ««,  and  to  every  one^io  cease  from 
man — to  cease  from  all  men — all  mere  creatures^ 
■whatever  may  be  their  character,  or  however  promi- 
sing their  condition  or  prospects.  In  prosecuting 
the  subject,  I  shall, 

I.  Remark  briefly  upon  the  import  of  the  expree*^ 
sioDj  "  Cease  ye  from  inan^»" 


176  SERMON    XIII. 

II.  Consider  and  illustrate  the  proposition  im- 
plied in  the  text,  that  mankind  are  prone  to  place  an 
undue  dependence  and  affection  upon  creatures. 

III.  Offer  some  considerations  to  enforce  the  dis- 
suasion, "  Cease  ye  from  man,  M^hose  breath  is  in 
his  nostrils  ;  for  wherein  is  he  to  be  accounted  of  V 

I.  What  is  implied  in  the  expression,  «  Cease  ye 
from  man  ?'* 

Here  I  observe,  negatively,  that  it  does  not  imply^ 
that  we  are  to  disconnect  ourselves  from  the  society 
and  friendship  of  our  fellow  creatures,  nor  does  it  im- 
ply, that  we  are  to  exercise  no  affection  towards  them  ; 
nor  that  we  are  to  hope  for  no  comfort,  consolation, 
or  assistance  from  tiieir  love  and  friendship,  while 
we  sojourn  in  this  vale  of  tears.  On  the  contrary, 
we  are  commanded  to  love  all  as  ourselves,  to  exer- 
cise a  tender  affection  towards  those  who  are  nearly 
connected  with  us.  We  are  permitted  to  look  to 
them  as  instruments  of  good  in  the  hand  of  God. 
We  are  allowed  to  hope  for  consolation  from  them — 
to  hope,  that  they  may  be  the  means  of  leading  us  to 
God,  and  of  exciting  emotions  of  gratitude  to  Him, 
who  is  the  prime  author  of  all  good,  and  tlie  disposer 
of  events. 

But  the  words,  "  Cease  ye    from   man,"   imply 
these  two  things  : 

1 .  We  ought  not  to  place  an  undue  dependence, 
nor  any  undue  or  excessive  affection  upon  creatures, 
or  any  v/orldly  enjoyment.  We  ought  not  to  place 
dependence  upon  man,  or  put  trust  or  confidence  in 
the  children  of  men,  for  strength  or  assistance  to  de- 
liver us  from  any  evils,  or  produce  any  good,  other- 
"wise  than  as  means  aiid  instnmients  in  the  hand  of 
.  God,  and  commissioned  by  him, 


SERMON   XIII.  irr 

2.  We  should  withdraw  our  confidence  and  trust 
from  creatures.  We  should  consider  their  impo- 
tence, and  place  confidence  and  dependence  for  as- 
sistance, both  with  respect  to  time  and  eternity,  in 
Him  alone  who  changeth  not,  and  who  hath  ever- 
lasting strength.  We  ought  to  cease  from  an  un- 
due affection  to  man.  Our  supreme  affection  is  due 
to  God.  It  ought  not  therefore  to  be  placed  on  any 
other  object — not  even  upon  our  nearest  and  dearest 
worldly  connections.  There  is  a  proper  affection  to> 
these,  which  may  be  great  and  strong  ;  but  if  it  be 
not  subordinate  to  the  love  of  God,  it  is  of  a  wrong 
nature. 

*'  Cease  ye  from  man."  Cease  from  trusting  him. 
Cease  from  all  undue  affection,  or  idolatrous  fondness 
towards  him.  "  Set  your  affections  on  things,  above 
—not  on  things  on  the  earth.'* 

II.  I  proceed  to  consider  and  illustrate  the  propo- 
sition, that  mankind,  botli  good  and  bad,  are  prone 
to  place  an  undue  dependence  and  affection  upon 
creatures.  This  is  implied  in  the  text,  and  is  evi- 
dent from  ail  the  numerous  passages  of  scripture,  in 
which  we  are  cautioned  against  an  improper  attach- 
ment to  the  things  of  this  world,  and  forbidden  to 
trust  in  man,  in  whom  there  is  no  help. 

It  is  evident  also  from  experience.  How  apt  are 
v/e  in  civil,  religious,  and  social  life,  to  look  to  crea- 
tures— to  means  and  instruments  for  help,  v/ithout 
a  proper  feeling  of  dependence  on  God  1  How 
many  are  ready  to  say,  that  might  wc  have  but  such 
and  such  men  set  to  rule  over  us,  the  laws  and  the 
times  would  be  better,  and  we  should  have  greater 
public  happiness  and  prosperity — not  considering, 
that  the  hearts  of  kins-s  and  of  all  rulers  are  in  the 
hand  of  the  Lord,  so  that  he  can  turn  them  whither- 
soever he  will — disconcert  every  pernicious  counsel, 
and  cause  even  the  wicked  to  rule  well,  or  to  do  those 
things    which  shall  be  for  the    good  of  a  people. 


178  SERMON    XIIL 

Whenever  we  are  prepared  for    his  favors,  he  has 
favors  in  store  for  us. 

How  apt  are  we  also  to  think,  that  if  we  might 
set  under  such  and  such  ministers  of  the  gcspci  as  we 
could  mention,  or  if  our  minister  had  such  gifts  and 
qualifications  as  we  couid  describe,  we  should  be 
more  edified  and  engaged  ;  infidt-lity  and  error  would 
not  be  so  prevalent,  and  religion  would  revive  among 
us — not  considering  that  a  "  Paul  may  plant,  and  an 
Apollos  water"  in    vain,  unless  God  give  increase. 

How  prone  are  we,  moreover,  in  social  and  rela- 
tive life,  to  consider,  or,  at  least,  to  treaty  our  friends, 
our  children,  or  near  connections  as  if  they  were  nc'^ 
ccssary  to  our  comfort,  and  as  if  all  Gur  happiness 
depended  upon  them — not  considering  the  important 
truth,  that 

•'  Nor  children,  relatives  or  friends 

Can  re:d  blessings  prove, 
Nor  all  the  worlclly  good  he  sends, 

If  sent  withoiii  his  love." 

So  with  respect  to  an  undue  affection,  we  are  very 
prone  to  exercise  it  towards  near  friends  and  connec- 
tions ;  even  to  be  so  much  bound  up  in  them,  as  to 
encroach  upon  duty  while  they  ar^  continued,  and 
render  us  almost  comfortless  when  they  arc  taken 
av/ay.  The  reason  of  this  is,  the  depraved  disposition 
there  is  in  ail,  "  To  love  the  creature  more  than 
the  Crcator"~a  disposition  to  be  independent  of 
God.  This  evil  disposition  is  described,  in  the  word 
of  God,  under  tlie  names  of  the  Ocsli — the  old   man 

indwelling  sin.     This  operates  with  full  strength 

in  the  unregenerate,  and,  though  weakened  and  mor- 
tified in  true  believers,  yet,  is  not  wholly  eradicated. 

And  as  all  are  prone  to  place  an  undue  dependence 
and  affection  upon  their  friends  and  near  connec- 
tions, so  Christians  are  exceedingly  apt  to  fi\H  into  it, 
on  account  of  their  being  really  one  of  the  greatest 
comforts  and  consolations  of  life  ;  and  especially  be- 


SERMON    XIII.  \79 

cause  they  view  such  enjtjyments  as  lawful  in  them- 
selves, and  approved  of  God. 

Christians  are  generally  shocked  rather  than  se- 
duced by  temptations  to  gross  sins.  They  are  ready 
to  say,  with  the  patriarch  of  old,  "  How  can  I  do 
this  {^reat  Avickedness  and  sin  against  God  1"  Yet 
they  are  in  danger  of  abusing  lawful  things — and  es- 
pecially that  of  affection  to  creatures,  and|he  conso- 
lation they  are  permitted  to  hope  for  ffom  them. 
Their  danger  arises  from  their  propensity  to  exer- 
cise an  improper  trust  and  dependence.  Hence  the 
importance  of  the  dissuasion  in  the  text,  "  Cease  ye 
from  man,  whose  breath  is  in  his  nostrils.*' 

III.  It  remains  to  enforce  tliis  dissuasion  by  several 
considerations. 

1 .  To  trust  in  creatures,  or  to  place  too  much  de- 
pendence on  them,  or  to  exercise  an  excessive  affec- 
tion towards  them,  isvcrv  sinJuL  It  has  the  nature 
of  idolatry,  and  is  therefore  highly  provoking  to 
God.  He  has  said,  "  Cursed  is  the  man  that  tru'^teth 
in  man,  or  maketh  flesh  his  arm,  and  whose  heart 
departeth  from  the  Lord.*'  He  has  declared  also, 
"  That  he  is  a  jealous  God,  and  his  honor  he  will 
not  give  unto  another."  But  if  we  love,  or  trust  in 
any  one,  more  than  God,  we  transfer  that  honor  to  a 
creature,  wliich  belongs  to  God  only,  and  this  is  heart 
idolatry. 

Though  we  are  commanded,  in  the  scriptures,  to 
love  cur  friends  and  connections  and  all  mankind, 
yet  we  are  most  pointedly  cautioned  against  suffering 
our  affection  to  creatures  to  ri&e  into  a  competition 
Tdthloveto  God.  Very  strong  is  the  figure  which 
Christ  uses  on  this  subject  :  "  If  any  man  come  to 
Tiie,  and  hate  woi  his  father  and  mother,  and  wife  and 
children,  and  brethren  and  sisters,  yea,  and  his  own 
life  also,  he  cannot  be  my  disciple." 


180  SERMON    XIII, 

Mutual  affection  ought  to  subsist  between  the  va- 
j'ious  relations  and  connections  in  life,  proportioned 
to  their  nearness  and  importance  ;  and  where  it  is 
made  subservient  to  religion  it  cannot  be  too  great. 
But  when  it  encroaches  upon  that  trust  and  affection, 
which  are  due  to  God  alone,  it  becomes  an  idola- 
trous affection.  It  is  exceedingly  sinful  and  displea- 
sing in  the  sight  of  God. 

2.  Another  consideration  to  dissuade  from  trusting 
in  creatures  is  their  insufficiency  to  afford  help  or  re- 
lief in  trouble,  were  we  permitted  to  trust  in  them. 
*'  Cease  ye  from  man,  for  wherein  is  he  to  be  ac- 
counted of  ?"  What  is  his  strength  or  sufficiency  to 
help  either  himself  or  others  ?  Were  it  not  sinful 
therefore,  were  it  noiforbiclden^  to  trust  in  man,  yet 
the  folly  of  it  would  appear,  for,  "  Vain  is  the  help 
of  man."  Says  the  Psalniist,  "  Put  not  your  trust  in 
princes,  nor  in  the  son  of  man,  in  whom  there  is  no 
help."  And  again,  "  Lord,  give  us  help  from  trou- 
ble, for  vain  is  the  help  of  man." 

Of  what  avail  can  it  be  to  look  to  Creatures  for 
help,  when  the  soul  is  bowed  down  under  afflictions  ? 
They  may  indeed,  by  the  blessing  of  God,  be  made 
the  means  of  some  relief  or  consolation,  through 
their  sympathy  and  compasdon — but,  merely  in 
tlicmselves  considered,  "  Miserable  comforters  are 
they  all." 

What  can  the  dearest  and  most  faithful  earthly 
friend  do,  what  can  the  united  force  and  skill  of 
creatures  do,  towards  delivering  us  from  the  tempo* 
ral  and  spiritual  troubles,  which  surround  us  ?  Who 
can  deliver  us  from  pains  and  infirmities — from  sick- 
ness and  death  ?  Who  can  free  us  from  the  pain  of  a 
wounded  conscience,  or  deliver  us  from  going  down 
to  the  pit,  or  give  to  God  a  ransom  for  our  souls  ?  We 
may  receive  help  from  God  through  the  instrument* 
ality  of  creatures,  but  if  we  look  to  tficm,,  or  trust  in  any 
for  aid,  except  the  living  God,  we   shall  be,  "  Like 


SERMON    XIII.  181 

the  heath  in  the  desert,  which  inhabiteth  the  parched 
places  of  the  wilderness,   and  seeth  not  when  goo^. 
Cometh." 

3.  The  last  dissuasive  I  shall  offer  against  trusting; 
in  man,  or  exercising  an  excessive  affection  towards 
creatures,  is  their  frailty.  "  Cease  ye  from  man," 
says  the  prophet,  "  vahose  breath  is  in  his  nostrila" 
This  is  a  striking  expression,  descriptive  of  the  short- 
ness and  uncertainty  of  life.  "  Whose  breath'^ — that 
upon  which  the  life  of  man  depends — "  is  in  his  fics- 
triU" — and  may  therefore  be  easily  and  quickly  stop- 
ped. Whenever  we  breathe  it  out,  we  have  notpovi - 
er,  of  ourselves,  to  draw  it  in  again  ;  ]ior  do  \y<s 
know,  that  it  will  ever  be  permitted  to  return. 

It  is  on  this  account  chiefly — the  frailty  of  man— - 
that  the  prophet  enquires,  "  Wherein  is  he  to  be 
accounted  of:"'  Though  we  were  permiltcd  to  trust 
in  creatures,  and  though  our  friends,  while  they  live, 
were  able  to  give  us  all  the  aid  and  comfort  we  need, 
yetsuchistheiryrfi2'%,  tliatthey  ai-e  improper  objects 
oi  trust,  and  we  should  be  unwise  to  entertain  raised 
expectations  from  them.  As  this  is  the  argument 
urged  by  the  prophet,  let  us,  my  hearers,  dwell  upon 
it,  a  moment,  mid  examine  the  attestations  of  scripture 
and  experience  respecting  it. 

"  Cease  ye  from  man,  roitose  breath  is  in  hi.i  nosCrih." 
Death  is  ever  near.  We  may  ever  say,  "  As  the 
Lord  liveth,  there  is  but  a  step"-— yea.,  a  breath — 
"  between  us  and  death."  <'  Tlie  voice,"  says  the 
prophet,  "  said  unto  me.  Cry.  And  I  said,  What  shall 
I  cry  AH  fiesh  is  grass,  rnd  all  the  gcodliness  tliereof 
as  the  iiov/er  of  the  field.  The  grass  wirheretli — 
the  flower  fadeth,  because  the  Spirit  of  the  Lord 
bloweth  upon  it — surely  the  people  is  grass." 

In  the  book  of  Job  we  have  numerous  attestations 
of  the  like  import :  "  For  we  are  but  of  yesterday, 
and  knov/  nothing  ;  because  our  days  upon  earth  are 
a  shadow.     Man,  that  is  born  of  a  womam  is  cf  few 


182  SERMON    XIII. 

days.  He  cometh  forth  as  a  flower,  and  is  cut  do-vm. 
He  fleeth  also  as  a  shadow,  and  continueth  not.  I 
said  to  corruption.  Thou  art  my  father,  and  to  the 
worm,  Thou  art  my  mother  and  my  sister.  One 
dieth  in  his  full  strength,  being  wholly  at  ease  and 
quiet.  His  breasts  are  full  of  milk,  and  his  bones  are 
moistened  with  marrow.  Another  dieth  in  the  bitter- 
ness of  his  soul,  and  never  eateth  with  pleasure.— 
They  shall  lie  down  alike  in  the  dust,  and  the  worms 
cover  them." 

The  attestations  of  our  experience  are  the  same 
with  those  of  scripture.  We  find,  that  no  age  or 
condition  of  life,  however  promising  or  prosperous, 
is  free  from  the  stroke  of  death.  What  multitudes 
of  children  have  been  cut  off  in  the  early  morning  of 
life  1  How  many  youth,  blooming  and  gay,  have,  in 
a  moment,  by  some  sudden  and  unexpected  stroke  of 
mortality — andwhi'o  they  were  promising  themselves 
long  life — been  stopped  short  in  their  career,  and 
called  to  exchange  time  for  eternity  !  What  multi- 
tudes, that  have  just  entered  the  busy  scenes  of  active 
life,  and  formed  the  tenderest  connections,  have  been 
snatched  suddenly  from  them  to  "  the  grave,  the 
house  appointed  for  all  living  !"  "  Dust  thou  art, 
and  unto  dust  shalt  thou  return,"  is  a  sentence  attach- 
ed to  every  condition  in  life — to  old  age — to  youth — 
to  childhood — to  male  and  female — to  rich  and  poor — 
to  bond  and  free.  "There  is  no  discharge  in  that 
war."  "  For  it  is  appointed  unto  all  men  once  to  die, 
and  man  knoweth  not  his  time."  "  Cease  ye  from 
man,  whose  breath  is  in  his  nostrils,  for  wherein  is  he 
to  be  accounted  of  ?"  How  forcibly  then  do  these 
considerations  dissuade  us  from  trusting  in  man  ! 
With  what  imanswerable  arguments  do  they  urge 
us  to  trust  in  God — the  living  God  alone — vv'ho  giv- 
cth  us  all  our  abiding  consolation  and  safety  ! 

Having  considered  the  proneness  of  mankind  to 
place  their  affections  upon  creatures  and  worldly  en- 
joyments, and  to  entertain  raised  and  unreasonable 


SERMON    Xin.  183 

expectations  from  them — and  having  suggested  some 
things  to  prove  the  sin  and  folly  of  it— -I  shall  close 
the  discourse  with  some  inferences  and  reflections  for 
our  improvement. 

1.  The  things  which  have  been  said,  lead  us  to 
reflect  upon  the  poverty  and  wretchedness  of  those, 
who,  in  their  hearts,  depart  fi-om  tlie  living  God; 
and  place  their  expectations  and  trust  in  creatures,  or 
any  worldly  object.  "  Thus  saith  the  Lord,  Cursed  is 
the  man  that  trusteth  in  man  ;  and  whose  heart  de- 
parteth  from  the  Lord."  If  we  have  no  higher 
hopes  than  in  worldly  enjoyments — no  better,  more 
faithful,  sufiicient  and  permanent  friend  than  man  is 
.^-than  creatures,  '^  Whose  breath  is  in  their  nos- 
trils"— we  are  surely  wretched,  and  subjects  of  the 
most  melancholy  poverty  indeed.  For  nothing  is 
satisfying — nothing  is  permanent  below  the  sun. 
"  All  flesh  is  grass."  All  creatures  are  feeble  and 
frail.  They  are  incapable  of  defending  themselves 
either  from  the  evils  of  life,  or  from  death — or  of  lend- 
ing aid  suflicientto  support  one  another  in  this  world 
of  evils  and  afflictions — or  to  prepare  them  for  anoth- 
er world. 

But  what,  in  a  dying  hour,  will  it  profit  us  to  have 
had  the  whole  world,  with  all  its  miserable  enjoy- 
ments, if  then  our  immortal  souls  have  no  friend 
who  is  able  to  stand  by  them  ?  And  what  will  avail 
the  attempts  of  worldly  friends  to  support  and  con- 
sole ?  Alas !  "  Miserable  comforters"  will  they  all 
be.  Surely,  never  did  any  shipwrecked,  starving 
mariner,  when  driven  about  upon  the  fragments  of 
his  vessel,  in  the  midst  of  a  tempestuous  ocean, 
need  aid  and  refreshment  more  than  we  need  a  bet- 
ter friend,  divine  consolations,  and  a  higher  happi- 
ness, than  this  dying  world  can  bestow.     Hence, 

2.  We  learn  the  inexpressible  importance  of  real, 
personal  religion,  or  a  union-  of  heart  to  Christ,  the 


184  SERMON    XIII. 

friend  of  sinners — the  friend  that  sticketh  closer 
than  a  brother.  If  "  all  flesh  is  grass,  and  the  fashion 
cf  this  world  passeth  away" — if  there  is  nothing  here 
upon  which  we  can  rest — nothing  which  will  support 
US  amidst  the  changing  scenes  of  life,  and  the  gloo- 
my hour  of  our  departure  from  it- — then,  of  what 
miutterabie  worth  and  importance  are  the  friendship 
and  favor  cf  God — and  that  religion  with  which 
they  are  connected — a  religion  consisting  in  a  holy- 
conformity  of  the  heart  to  the  character  of  God  and 
the  gospel  of  his  grace,  and  which  is  wrought  and 
cherished  in  the  soul  by  the  efficient  operations  of  the 
Holy  Spirit.  This,  and  this  only^  can  place  us  in  a 
right  condition,  with  respect  to  all  present^  as  well  as 
future  objects.  It  will  furnish  us  with  a  prepared- 
ness to  use  the  things  of  the  world  as  not  abusing 
ihem,  and  in  their  proper  connection  with  eternity. 
It  will  support  us  under  afPictions  and  trials.  It  will 
enable  us  to  contemplate  the  approach  of  death,  with 
serenity  and  inward  peace.  The  divine  Saviour,  to 
all  who  trust  in  him,  will  be  as  an  "  hiding  place 
from  the  wind,  and  a  covert  from  the  tempest — he 
T/ill  be  as  rivers  of  water  in  a  dry  place — as  the  shad- 
ow of  a  great  rock  in  a  weary  land." 

3.  From  what  has  been  said,  we  infer  the  import- 
ance of  an  immediate  attention  to  all  relative  duties. 

The  Most  High  has,  in  his  providence,  placed  us 
in  such  a  condition,  upon  earth,  that  we  stand  in  nu- 
Tjierous  and  peculiar  relations  to  each  other.  We 
stand  in  the  relation  of  rulers  and  subjects,  husbands 
and  wives,  parents  and  children,  brethren  and  sis- 
ters, teachers  and  taught.  To  all  these  relations  are 
attached  peculiar  and  importcUt  duties,  which  are  of 
reciprocal  obligation.  By  neglecting  any  of  these, 
whether  through  sloth  or  false  kindness  towards  those 
with  whom  we  stand  connected — we  injure  them^  and 
thus  transgress  the  law  of  love.  In  so  doing  we  shall 
likewise  injure  ourselves^-SiS  the  errors  and   sinful 


.1 


SERMON    XIII.  185 

practices,  into  which  they  may  fall,  in  consequence 
of  our  neglect  of  duty,  will  be  against  us.  In  this 
way  we  shall  become  partakers  in  other  men's  sins. 
The  importance  therefore  of  relative  duties  is  /ilain. 
It  will  doubtless  be  generally  granted.  But  the  great 
danger  is  found  in  our  proneness  to  neglect  them  Jb-r 
the  iirenent^  and  put  them  oft'  to  an  imagined  more 
convenient  season. 

Now  our  text  and  subject  suggest  an  important 
reason  for  an  immediate  attcntioii,  viz.  the  Jrau'lty  ci' 
all  around  us.  The  consideration,  that  they  are  <r/y- 
i?7g  creatures-,  having  not  a  moment's  lease  of  life, 
should  engage  us,  if  there  are  any  duties,  which  wc 
would  wish  to  perform — whether  of  counsel,  or  chfar- 
ity,  or  instruction,  or  example,  or  reproof — to  set 
immediately  about  them,  lest  those,  to  whom  they 
are  due,  should  be  suddenly  taken  from  us,  and  our 
opportunities  lost  for  ever. 

Ministers  should  ever  address  their  hearers  w^ith 
all  that  faithfulness  and  solemnity,  which  become 
dying  men,  when  addressing  sinners  that  m.ust  die- 
sinners,  who,  before  another  sabbath,  may  be  sum- 
moned to  the  bar  of  God. 

The  same  solemn  impression  ought  to  influence 
all,  that  are  in  common  life.  Husbands  and  wives, 
parents  and  children,  masters  and  servants,  ought  to 
view  and  treat  each  other,  every  day,  with  respect 
to  the  duties  they  ov*'e  them,  as  if  it  were  t/teir  iast. 
For  indeed  it  may  be  the  last.  We  are,  at  no  time, 
sure,  but  that  before  another  day  or  hour  arrives, 
our  connections  may  be  taken  from  us,  and  their 
eyes  fast  closed  in  death. 

Thus  V  e  have  a  strong  inducement  to  the  iminedi- 
ate  discharge  of  relative  duties,  not  only  from  our 
frailty,  but  from  the  frailty  of  all  around  us. 

4.  This  truth,  aud  all  the  solemn  truths  of  our 
subject,  are  enforced  by  all  the  instin^es  of  mortali- 
ty within  cur  knowledge  ;  and  more  immediately  bv 

Q2 


185  SERMON    XIII. 

several  recejit  instances  among  both  the  aged  and 
young.  Suffer  me  to  turn  your  thoughts  to  these, 
as  striking  examples  to  iUustrate  and  enforce  our 
subject.  Surely  they  are  such  as  ought  to  be  seri- 
ously noticed  and  remembered  by  all. 

The  first  I  shall  mention  is  that  of  an  aged  person, 
a  dear  sister  in  this  church,  who  was  lately  called  to 
go  the  way  of  all  the  earth.  In  the  view  of  this, 
and  under  the  impression  of  our  subject,  I  would 
call  upon  the  aged  to  notice  the  hand  of  providence, 
and  hear  the  call  in  this  instance  of  mortality  among 
their  companions  in  age.  To  them  the  solemn  com- 
mand is,  in  this  providence,  addressed,  "  Be  ye  also 
ready.'*  With  respect  to  the  young,  death  may 
possibly  be  at  the  distance  of  years  ;  but  with  respect 
to  the  aged  it  is  certainly  at  hand.  "  It  is  even  at 
the  door." 

The  next  instance  I  have  to  mention,  and  which 
more  peculiarly  coincides  with  the  language  of  our 
rsubject,  is  that  affecting  instance  of  the  uncertainty 
of  human  life — the  death  of  a  youth,  a  female,  about 
fifteen  years  of  age.  Blooming  in  youth,  amiable  in 
disposition,  surrounded  with  many  promising  pros- 
pects ;  she  v/as,  a  few  weeks  since,  in  a  very  sudden 
and  surprising  manner,  separated  from  her  widowed 
parent — from  her  affectionate  friends — from  this 
house  of  worship,  where,  very  lately,  she  was  our 
mouth  to  God  in  the  praise  of  his  sanctuary,  and 
from  all  sublunary  things,  into  the  vast  world  of 
spirits. 

In  the  view  of  this  event,  I  would  call  upon  the 
youth,  and  especially  upon  those  of  the  age  and  ac- 
quaintance of  the  deceased,  to  lay  it  seriously  to 
heart,  and  keep  in  daily  remembrance  their  own 
frailty. 

.  But,  perhaps,  some  of  you  are  ready  to  tell  me, 
<'  This  is  unseasonable.  It  is  too  late  to  address  us. 
Our  friend  is  gone.  Over  her  grave  we  dropped  a 
tear — and  then  engaged  in  the  same  thoughtless,  and 


SERMON    XIII.  isr 

vain  pursuits  as  before.  We  wish  not  to  have  the 
gloomy  subject  of  death  revived."  Alas  !  my  dying 
friends,  and  is  it  so,  as  was  suggested  to  some  of 
you,  at  that  affecting  funeral  scene,  that  in  a  few  weeks, 
perhaps  in  a  few  days,  you  would  probably  return  to 
your  fovmer  thoughtlessness  respecting  preparation 
for  death  ?  Have  you  already  lost  the  solemn  impres- 
sion ?  Was  that  lesson  of  mortality — that  lesson  of 
the  uncertainty  and  vanity  of  youthful  prospects, 
which  was  then  held  up  before  your  eyes,  and  writ- 
ten in  such  legible  characters—was  that  lesson  of 
wisdom  so  little  attended  to,  as  to  be  already  effaced 
from  your  minds  ?  Can  you,  in  so  few  days,  visit  the 
circle  where  your  companion  lately  appeared,  and 
iTiingle  in  convei^ation,  which  has  no  respect  to 
death  and  the  eternal  world  ?  Can  you  rise  in  this 
house  to  address  Jehovah,  and  sing  his  praise  with  a 
thoughtless  tongue,  and  without  so  much  as  the  re- 
jection.; that  one,  who,  only  a  few  days  since,  was 
numbered  with  you,  and  had  as  fair  a  prospect  of 
life  as  any  of  you  now  have,  has  joined,  either  the 
wretched  throng,  who  have  neglected  the  gospel,  or 
the  happy  heavenly  choir,  whose  delightful  praises 
will  fill  eternity  ? 

I  know  not  that  any  are  so  thoughtless — but  if  they 
are,  if  in  so  few  days  a  providence  so  striking  is  for- 
gotten, then  it  is  proper — it  is  seasonable  to  recall  it  to 
your  minds.  But  if  my  voice  be  not  sufficient,  I 
have  the  voice  of  God  anew  in  his  providence  to 
join  with  it.  For  I  have  another  death  am^ong  your 
number  to  announce  to  you.  Another  youth,  whose 
age  was  about  fifteen  years,  in  a  like  sudden  and  sur- 
prising manner,  has,  the  week  past,  been  snatched 
away  by  death.  But  two  days  since,  she  was  laid 
low  in  the  grave. 

These  events  are  loud  calls  to  the  youth  of  my 
charge.  I  cannot  let  them  pass  unnoticed.  My  op- 
portunities of  addressing  the  deceased  are  no  more* 


188  SERMON    Xlir. 

But  to  the  living  I    have    opportunities    to    speak. 
Shall  I  let  them  pass  unimproved  ? 

My  youthful  hearers,  it  is  a  very  serious  and  af- 
fecting consideration,  that  you  are  so  constantly  ex- 
posed to  the  stroke  of  death,  and  are  nevertheless  so 
generally  thoughtless.  Yet  be  intreated  to  receive 
the  admonitions  of  unchanging  truth.  Amidst  the 
gaiety  and  giddiness  of  youth,  rememljer,  your  life 
is  a  vapor,  and  will  soon  vanish,  God  will  assured- 
ly bring  you  into  judgment.  Your  presumption  up- 
on long  life,  and  consequently  on  the  safety  of  at 
present  neglecting  religion,  is  a  presumption  against 
every  dictate  of  wisdom. 

How  long,  my  young  friends,  shall  the  voice  of 
God  call  after  you  in  vain  ?  Dare  you  resolve,  that 
you  will  not  be  religious — that  you  will  never  return 
unto  the  Lord,  your  Creator  and  Judge  ?  Remember, 
it  is  unchangeably  appointed  unto  you  once  to  die — 
and  that  the  hour  will,  at  furthest,  soon  arrive,  in 
which  yqu  jnust^  "  Go  the  way  of  all  the  earth."  For 
myself,  I  know,  that  I  shall  be  called  to  give  my  ac- 
count, whether  I  have  been  fuithtul  to  your  souls.  I 
call  you  to  record,  this  day,  that,  if  you  die  eternally, 
I  am  clear  from  your  blood. 

Before  I  conclude,  suffer  me  to  express  a  most 
earnest  desire,  that  those,  who  are  parents,  would  lay 
these  events  to  heart.  They  reiterate  the  remon- 
strance of  eternal  truth,  "  Cease  ye  from  man." 
Perhaps  you  have  children  growing  up  before  your 
eyes.  Perhaps  they  are  ingenious,  amiable,  promi- 
sing. Upon  them,  perhaps,  you  are  already  leaning, 
and  hoping  from  them  to  receive  needed  support — 
much  satisfaction — many  joys.  But,  "  Cease  ye 
from  man."  Your  children  are  frail.  Their  breath 
is  in  their  nostrils.  Wherein  is  their  life  to  be  ac- 
counted of?  But  while  you  cease  from  trusting  in 
them,  and  from  setting  your  affections  inordinately 
upon  them,  yet  cease  not  from  their  instruction,. 
Remember,  they   are  constantly   liable  to  be  taken 


SERMON    XIII.  189 

from  you.  Remember,  you  must  meet  them  at  the 
bar  of  God.  How  awful — hoAV  tremendous  that 
meetii"!g,  if  you  shall  there  be  found  to  have  been  ac- 
cessary to  their  destruction,  either  by  your  neglect, 
or  pernicious  example,  or  both  May  it  please  God 
to  give  you  grace  to  discharge  this  and  every  rela- 
tive duty !  Of  him  may  you  receive  a  heart  to  at- 
tend unto  his  voice,  addressing  you  in  his  word  and 
providence  ;  and  may  you  and  yours  have  grace 
to  walk  in  his  paths,  that  lead  unto  life  !    Amen, 


SERMON   XIV. 


YOUTH    REMI$JDED    OF    JUDGEMENT. 
V^       OF  THE  'f       A 


ECCLESIASTES  XI.  9. 


JRejoice^  O  young  inan^  in  thy  youth')  and  let  thy  heart 
cheer  thee  in  the  days  of  thy  youths  and  walk  in  the 
vjays  of  thine  hearty  and  in  the  sight  of  thine  eyes  ; 
but  know  thou  that  for  all  these  things .^  God  will 
bring  thee  into  judgment. 


jL  he  inspired  author  of  this  passage  has,  in  his 
writings,  paid  great  attention  to  youth.  He  has  given 
them  "  line  upon  line,  and  precept  upon  precept.'* 
He  wrote  much  to  warn  them  of  the  dangers  to 
which  they  are  peculiarly  exposed,  to  instruct  them 
in  particular  and  appropriate  duties,  and  to  lead  them 
forward  in  general  piety.  In  doing  this,  he  at  once 
supported  the  character  of  a  wise  man,  and  a  be- 
nevolent parent. 

It  is  observable,  that  youth  is  the  proper  age  of 
discipline,  and  that  consequences  most  important  to 
the  happiness  of  the  young,  in  time  and  in  eternity, 
depend  upon  a  wise  and  faithful  improvement  of  it. 
This  season  in  life  aifords  the  most  favorable  oppor- 


192  SERMON    XIV. 

tunity  to  lay  a  foundation  for  useful  human  know- 
ledge, and  especially  is  it  the  best  time  to  lay  a  safe 
foundation  for  eternal  felicity.  But  alas  !  the  young 
are  not  apt  to  set  a  just  estimate  upon  it,  nor  to  judge 
rightly  in  respect  to  the  manner  in  which  it  may 
safely  and  lawfully  be  spent.  They  consider  not, 
that  the  chitf  end  of  man  is  to  glorify  God.  And  that 
they  ought  in  all  things,  and  at  every  period  in  life, 
to  keep  this  end  in  view.  The  morning  of  life  is 
frequently  devoted  to  vain  and  sinful  gratifications. 
Seriousness  is  put  off  to  a  time  of  sickness  or  old 
age,  or  the  known  approach  of  death. 

In  support  of  the  vanity  and  mirth  of  youth,  some 
have  the  confidence  to  quote  even  the  word  of  God. 
They  insist,  that  agreeable  to  the  scriptures,  "  There 
is  a  time  for  all  things."  That  youth  is  a  proper 
tim.e  for  gaiety  and  worldly  am.usemcnts.  They  ap- 
peal for  justification  to  the  words  of  the  text,  "  Re- 
joice, O  young  man,  in  thy  youth,  and  let  thy  heart 
cheer  thee  in  the  days  of  thy  youth,  and  walk  in  the 
ways  of  thine  heart,  and  in  the  sight  of  thine  eyes." 
These  are  indeed  the  words  of  Solomon,  and  words  of 
divine  ir-spi ration  ;  but  how  easy  is  it,  for  the  vain  ai:id 
sensual,  to  give  them  a  wrong  construction.  Was 
there  nothing  in  reason,  and  was  there  nothing  in 
other  parts  of  the  scriptures  inconsitent  with  a  literal 
construction  of  such  passages,  they  would  doubtless 
be  verv  pleasine;  words  to  vouth  in  p-eneral.  Would 
they  not,  my  hearers,  be  pleasing  to  some  of  you  ? 
Were  you  assured  that  there  is  no  heaven,  nor  hell  ; 
no  final  judgment,  nor  solemn  retribution,  v.ouldit 
not  give  you  g-reat  satisfaction  ?  Were  you  convinced  of 
this,  viould  you  not  sin  without  remorse  or  concei-n  ? 
If  so,  you  must  be  convinced  that  you  are  wholly  un- 
prepared to  come  to  judment.  Yet,  that  God  will 
judge  the  world  in  lighteousness,  there  can  be  no  ra- 
tional doubt.  Reason,  or  the  light  of  nature,  affords 
probable  evidence  of  it ;  the  fitness  of  tilings  evident- 
ly requires  it  5  and  God  himself  hath  solemnly  an- 


SERMON    XIV.  19 


n 


nounced  it  in  his  word.  He  hath  announced  it  in 
the  last  clause  of  the  text ; — a  solemn  clause,  which 
must  by  no  means  be  kept  back,  but  ever  be  held  up 
in  connection  with  the  preceding  words,  in  which 
some  pretend  that  great  indulgence  is  allowed :  "  Know 
thou,  that  for  ail  these  things  God  will  bring  thee  into 
judgment." 

In  further  discoursing  from  the  text,  it  is  propo- 
sed to  enquire, 

I.  What  it  is  for  youth  to  walk  in  the  ways  of  their 
heart,  and  in  the  sight  of  their  eyes. 

II.  How  Solomon  is  to  be  understood  when  call- 
ing upon  youth  in  the  text,  thus  to  walk. 

III.  To  consider  the  import  of  this  solemn  warn* 
ing,  "  Know  thou,  that  for  ail  these  things  God  will 
bring  thee  into  judgment." 

I.  It  is  proposed  to  enquire,  what  it  is  for  youth 
to  walk  in  the  ways  of  their  heart,  and  in  the  sight  of 
their  eyes. 

To  this  I  reply,  ' 

irhat  for  youth  to  walk  in  the  ways  of  their  heart, 
and  in  the  siglit  of  their  eyes,  is  for  them  to  pursue 
those  objects,  and  indulge  those  inclinations,  which 
ai'e  natural  to   young  people  ;  To  follow   the  lust  of 
the  flesh,  and  the  lust  of  the  eye,  and  the  pride  of 
•life.     We  are  taught  by  experience  and  observation, 
that  the  young  are  inclined  to  be  independent,  heed- 
less, and  vain.     In  all  matters  relating  to  gaiety  and 
amusement,  they  choose  to  be  their  own  judges,  and 
to  act  according  to  their  own  views  and  feelings  ; 
Yv'ithout  paying  a  suitable  regard  to  the  advice,  coun- 
sels, or  admonitions  of  others,  even  if  they  are  given 
\>y  their  best  aad  ablest  friends. 

Pv 


194  SERMON    XIV. 

It  follows  that  the  ways  of  their  heart,  and  the 
sight  of  their  eyes  are  sinful.  This  is  the  way  of  all 
while  in  their  natural  state.  The  courses,  and  indeed 
all  the  doings  of  the  unregenerate  are  wholly  sinful. 
The  scriptures  teach,  that  the  hearts  of  the  sons  of 
men  are  full  of  evil — that  madness  is  in  their  hearts 
while  they  live — that  they  are  all  gone  out  of  the 
way,  and  are  together  become  unprofitable — that  there 
is  none  that  doeth  good,  no,  not  one — that  every 
imagination  of  their  hearts  is  only  evil,  and  that  con- 
tinually. In  respect  to  children  and  youth — that  they 
are  born  in  sin  and  shapen  in  iniquity— that  folly  is 
bound  up  in  their  hearts  in  childhood — and  in  oppo- 
sition to  the  being  born  of  the  spirit,  our  Saviour 
asserted-—"  that  which  is  born  of  the  flesh  is  flesh.'* 

Those  therefore  who  walk  in  the  ways  of  their 
heart,  and  in  the  sight  of  their  eyes,  will  walk  in  the 
ways  of  this  world  ;  will  yield  a  conformity  to  its 
views  and  its  vanities,  following  and  helping  on  a 
multitude  to  do  evil.  They  will  treat  the  vanities 
of  this  world  as  the  one  thing  needful,  to  the  neglect 
of  their  souls  and  eternal  concerns.  They  will 
make  provision  for  the  flesh  to  fulfil  the  lusts  there- 
of ;  will  riot  on  the  bounties  of  providence  by  spend- 
ingthem  in  sin  ;  will  cast  off  fear  nnd  restrain  pray- 
erj'and  spend  their  time,  not  excepting  even  their 
sabbaths,  and  other  seasons  which  ought  to  be  espe- 
cially devoted  to  th«  service  and  worship  of  God,  in 
slavish  servitude  to  sin  and  Satan.  That  they  v/ill  do 
this  is  evident  from  the  consideration,  that  the  hearts 
of  the  sons  of  men  are  full  of  evil,  and  v/hoUy  inclined 

to  it. 

That  the  construction  now  given  to  the  vrords  of 
the  text  is  just,  will  appear  by  considering  what  is 
intended  by  similar  expressions  found  in  the  word 
of  God.  Two  or  three  will  here  be  introduced  for 
illustration.  Psalm  Ixxxi.  12.  "  So  I  gave  them  up 
ViTito  their  o=ry?i  heart's  lusts,  and  they  walked  in  their 
Q^^n  counsels.     Oh^  that  my  people  had  hearkened 


SERMON    XIV.  19J 

unto  me,  and  Israel  had  walked  in  my  ways''  In 
Jeremiah  xviii.  God  is  represented  as  calling  upon 
the  people  to  walk  in  his  ivays  ;  but  they  said,  verse. 
12,  "  We  will  walk  after  our  own  devices,  and  we  wi  1 
every  one  do  the  imagination  of  his  evil  heart."  1 
John  ii.  1 5,  16."  Love  not  the  Vi^orid,  neither  the  thingr, 
that  are  hi  the  world.  If  any  man  love  the  world 
the  love  of  the  Father  is  not  in  him-;  for  all  that  is 
in  the  world,  the  lust  of  the  fiesh,  and  the  lust  of  the 
eyes,  and  the  pride  of  life,  is  not  of  the  Father,  but 
is  of  the  world."  From  the  evident  meaning  of 
these  and  similar  passages,  and  from  their  strong  re- 
semblance to  the  words  of  the  text,  it  is  clear  that 
the  construction  which  has  been  given  to  it,  is  agre;:' 
able  to  the  intention  of  the  inspired  writer. 

This  then  is  the  direction  that  is  literally  given  to 
youth  in  the  text.  Indulge  in  carnal  joys  and  mirth, 
cast  off  all  seriousness,  all  attention  to  religion  and 
care  of  the  soul,  follow  the  lust  of  the  fiesh,  and  the 
lust  of  the  eyes,  and  the  pride  of  life,  and  every  sug- 
gestion and  corrupt  inclination  of  your  will  and  de- 
praved hearts. 

This  leads  us  to  enquire, 

II.  How  Solomon  is  to  be  understood,  when  calUnp' 
Upon  youth  to  walk  in  the  ways  of  their  heart,  and 
in  the  sight  of  their  eyes. 

To  this  it  may  be  replied  ;  that  the  wise  man  did, 
without  any  doubt,  wholly  and  very  strongly  disap- 
prove of  the  practice  to  which  the  words  literally  di- 
rect. The  text  is  evidently  expressed  ironically, 
and  to  be  understood  in  a  sense,  directly  opposite  to 
the  literal  construction.  Solomon  is  not  here  i\z'^- 
cribing  the  way  in  v/hich  youth  ought  to  walk  ;  but 
the  way  in  which  they  are  disposed  to  walk,  and 
points  cut  the  dreadful  consequences. 

The  text  begins,  indeed,  in  the  form  of  a  positive 
command,  "  Rejoice,  O  young  man,  in  thy  youth," 
3cc,     And  it  is  not  unfrequent  in  common  speech, 


196  SERMON    XIV. 

that  a  reproof  or  prohibition  is  given  in  a  like  form  ; 
nor  is  the  text  the  only  solitary  instance  of  this  mode 
of  expression  in  the  word  of  God.     A  solemn  warn- 
ing is  given  in  the    form  of  a   command.     Isaiah  L 
11.    Addressing  those  who  kindle  a  fire  and  compass 
themselves  about  with  sparks,  or  those  who  reject  the 
light  which  God  hath  given,  and  seek  comfort,  safety 
and  the    divine    favor  by  their  own  inventions,  God 
says,  "  Walk  in  the  light   of  your  fire,  and  in  the 
sparks  that  ye  have  kindled."     Notv.'ithstanding  this 
expression  is  in  the  form  of  a  command,  the  threaten- 
ing annexed  teaches  us,  that   the  expression  is  in- 
tended as  a  serious  admonition  :  "  This  shall  ye  have 
ef  mine  hand,  ye  shall  lie  down  in  sorrow," 

In  this  way  the  text  is  to  be  understood.  It  is  a 
threatening  of  judgment,  even  of  final  and  endless 
condemnation  to  those  who  shall  continue  to  walk  in 
the  v/ays  of  their  heart,  andin  the  sight  of  their  eyes. 
I  will  here  subjoin  the  words  of  one  who  paraphra- 
ses MTjon  the  words  under  consideration  :  "  Poor 
thoughtless  creatures,  who,  in  the  giddy  intoxica- 
tion of  youth,  are  madly  bent  upon  sensual  gratifica- 
tions and  sinful  pleasures,  take  your  fill  and  v.'itlihold 
not  your  hearts  from  any  joy.  Follow  every  vicious 
inclination,  break  through  every  restraint  of  reason- 
and  of  piety,  trample  on  the  admonitions  of  pai-ents 
and  teachers,  shake  off  the  fetters  of  a  strict  educa- 
tion, and  burst  the  bonds  of  religion,  like  threads  of 
flax  when  they  are  touched  by  the  flames.  But  con- 
sider well  the  consequences  !  Think  not  that  you 
shall  ahvays  thus  go  on  insulting  the  God  of  heaven 
with  impunity  ;  but  knov.'  and  be  assured,  that  as  you 
have  your  day,  God  also  will  have  his  ;  a  dayofstiict 
account,  aiid  solenin  retribution. 

"  Know  that  for  all  these  things  God  will  bring 
you  into  judgment  ;  and  unless  you  can  find  out  an 
expedient  to  conceal  you  from  an  all-seeing  eye,  or 
defend   you   from  an  omnipotent  hand,   a  deluge  of 


SERMON    XIV.  197 

VrTath  will  surely  bear  you  away   to  everlasting  de- 


struction." 


This  appears  to  be  the  true   import    of  the   texf. 
Yet  there   have  been,  and   perhaps   nov/  are  some, 
who  arc  unwilling  to  admit  this  construction.     They 
may  pretend  that  the  text  was  designed  to  give  per- 
mission and  even  encouragement  to 'youth,  to  indalijc 
their  taste  for    pleasures,  and  spend  the  morning  of 
life   in  gaiety   and   mirth.     In  support  of  this  they 
adduce    the   words  immediately  following  the  text : 
"  Therefore,  remove  sorrow  from  thy  heart,  and  put 
away  evil  from  thy   flesh,  for  childhood  and   youth 
•  arc  vanity."     But  because   childhood  and  youth  aro 
•vanity,   is  it    reasonable    to   suppose   that    this   dc- 
tiipys  the  obligation  of  the  young  to    serve  God,  and 
lead  a  sober  and  religious  life  ?  Besides,  doth  not  the. 
same  wise  man  exhort  youth,  in  the  very  next  words,. 
to  remember    their    Creator   iu   the  days   of  their 
youth  ?  He  does  not  exhort  them  to  spend  the  bloom 
of  life  in  the  service  of  sin  and  in  vain  amuseirients  ; 
nor  to  employ  their  most  active  days  in  the  pursuit 
of  sensual  gratifications  i  but  to  spend  the  mornint^- 
of  life  in  the  service  of  God.     The  apostle  Paul,  ia 
his  charge  to  Titus,  enjoined  it  upon  him  to  exhort 
youth  to  be  sober  minded,  to  lead  a   life  of  sobriety 
and  religion.     Must  we  therefore  set  the  wise  Solo- 
mon against  himself,   and  against  the  apostle    P<iul  ? 
As  a  dilTerent  construction  may  easily  be  given,  so  a 
different  construction  in  this  place  evidently  muse  be 
given. 

Therefore,  remove  sorrow  from  thy  heart,  and  put 
away  evil  from  thy  liesh,  by  removing  and  putting 
away  the  procuring  cause  of  them.  Suppress  every 
sensual  and  disorderly  lust.  Walk  not  in  the  v/ays 
of  thy  heart,  and  in  the  sight  of  thine  eyes  ;  for 
should  these  things  at  present  gratify  the  senses  and 
vain  minds  of  youth,  yet  they  will  shortly  and  cer- 
tainly bring  them  to  inconceivable  and  eternal  sor- 
row.    Youth  are  exhorted  to  put  away   sorrow  and 

R  2 


19S  SERMON    XI v. 

evil  from  themselves,  bj'-  refrainingL.from  those  prac- 
tices which  would  inevitably  bring  those  evils  upon 
them. 

It  is  added,  for  childhood  and  youth  are  vanitj-, 
Vv'hich  words  iTiay  referto  their  c/^V/^Oi/V/o/z,  for  such 
is  the  vanity  of  their  disposition,  their  hearts  are 
fixed  upon  vain  objects  and  pursuits.  The  things 
which  they  ea':^erlv  seek  are  lii^ht  and  trivial.  Such 
IS  the  temper  of  their  minds,  their  hearts  are  incon- 
stant, false,  and  deceitful  ;  they  are  full  of  lightness 
and  inconsideratioui  and  hence  they  become  exposed 
to  many  a.nd  great  evils. 

Or  the  words  may  intend,  that  childhood  and  youth* 
are  vanity  in  respect  to  their  condition.     If  the  Ufe  dt 
man  is  a  vanor,  much  more  is   the  season  of  vouth  : 
they  may  be  cut  off  in  the  midst  of  youth  by  death, 
raid  if  not,    their  advantages   are  transitory  and   un- 
certain.   Evil    days    are  constantly  threatening,  and 
old  age  ordeatii  will  soon  com.e.     Therefore  it  is  ad- 
ded in  the  very  next  words,  "  Remember  now  thy 
Creator  in  the  days  of  thy  youth,  while  the  evil  days, 
come  not,   nor  the  years  draw   nigh,  in  which  thou 
shalt  say,  I  have  no  pleasure  in  them.*'     Toremem-- 
ber  our  Creator,  v/iththat  fear   and  reverence  requi- 
red, is  directly  opposed  to  the  idea   that  youth  may 
safely  v/alk  in  the  ways  cf  their  heart,  and  sight  of 
their  eyes. 

From  these  considerations  it  appears,  that  the 
words  of  the  textw^ere  not  designed  as  a  description 
of  the  way  in  which  youth  ought  to  walk,  but  of  that 
in  which  they  are  prone  to  walk..  That  the  text  des- 
cribes the  way  in  which  they  are  disposed  to  go,  is 
evident  from  experience  and  common  observation,  as 
well  as  from  scripture.  It  is  evident  to.  all, that  youth 
in  general  are  disposed  to  rejoice  in  vain  amuse- 
ments, and  sinful  pleasures.  They  choose  to  walk  in 
the  ways  of  their  heart,  and  in  the  sight  of  their  eyes, 
and  to  be  their  own  judges  what  courses  to  pursue. 
They  arc  very  prone  to  neglect,   and  often  despise 


S  E  R  M  O  K    XIV^  199 

the  warnings  and  admonitions  of  parents  and  friends, 
and  the  soleuin  threatenings  of  the  word  of  God. 
They  are  pleased  with  the  first  part  of  the  text,  and 
would  wish  to  understand  it  literally  ;  but  are  dis- 
pleased with  the  conclusion.  It  speaks  unpleasant 
things  to  them  :  "  Go  on  as  you  please,  give- a  loose 
to  your  passions  and  desires,  walk  as  your  heart  and 
eyes  direct,  sport  away  the  bloom  of  life  in  folly's 
idle  whirl  ;  but  remember  that  you  must  shortly  an- 
swer it  at  the  judgment  seat  of  Christ."  Death  is 
near  and  inevitable,  and  a  life  spent  in  vanity  and. 
folly  and  sinful  pleasure  will  certainly  be  connected 
with  final   destruction. 

It  is  unnecessary  to  enlarge  ;  enough  has  been 
said  to  evince  that  in  the  words  of  the  text,  the  wise 
man  did  not  mean  to  encoui'agc  youth  to  go  on  in  the 
ways  of  their  heart,  and  sight  of  their  eyes  ;  but  that 
it  was  his  desia;n  to  noint  out  the  way  in  which  vouth 
are  naturally  inclined  to  go,  and  to  v/arn  them  of  the 
tendency  of  these  ways,  and  the  destruction  to  which 
they  lead. 

It  remains  now  in  the 

III.  Place,  to  attend  a  little  to  the  solmn  dissuasive^ 
in  the  text,  or  to  the  import  of  the  warning,  "  Know 
thou,  that  for  all  these  things  God  will  bring  thes 
into  jugment."     And 

1 .  The  words  imply  and  teach  us,  that  God  is  the 
constant  spectator  of  all  the  conduct  of  youth  at  all 
times,  and  indeed  of  the  conduct  of  all  mankind. 
"  For  all  these  thino^s,  God  v/iil  brinsj  thee  into  iudo-- 
ment."  The  word^  imply  that  he  knows  and  sees 
them  all ;  as  it  is  elsewhere  declared,  "  the  eyes  of 
the  Lord  are  in  every  place,  beholding  the  evil  and 
the  good."  God  will  not,  like  worldly  judges,  need 
to  have  recourse  to  witnesses,  to  uiform  him  of  our 
conduct.  He  is  not,  and  cannot  be  far  from  everv 
one  of  us  i  for  it  is  in  him  that  we  live  and  move  and 


20f  SERMON    XIV, 

doom  which  you  cannot  endure ;  and  being  unable 
to  escape  it,  and  unable  to  endure  it,  you  must  sink 
under  it  for  ever. 

Act  not,  my  hearers,  so  unwise  a  part  as  to  en- 
deavour to  elude  conviction,  lest  you  flatter  your- 
selves that  there  is  no  sin,  no  moral  evil  in  walking 
in  the  ways  of  your  heart,  and  in  the  sight  of  your 
eyes  :  Or  that  there  will  be  no  judgment  :  Or  that 
God  observes  you  not,  or  will  not  be  strict  to  mark 
you.  Do  not  act  so  irrational  a  pai't  as  to  run  the 
dreadful  risk,  against  the  dictates  of  reason,  con- 
science, and  revelation.  If  you  should  finally  loose 
your  immortal  souls,  and  that  after  so  many  calls  and 
warnings,  what  would  the  world,  with  all  its  pleas- 
ures and  enjoyments  profit  you  ?  Or  what  could  you 
give  in  exchange  for  your  souls. 


g^ifP  pyiniipy-^jjiyp  iLMmniJj^mwi 


SERMON    XV 


OUR     TIMES     IN     god's      HAND, 


A  NEW  YEAR'S  SERMON, 

Delivered  Jan.  6, 1805. 


PSALM  XXXI.  15. 

My  times  are  in  tinj  hancL 

A  HESE  words  are  an  exclamation  of  pious  David. 
They  were  spoken  in  the  review  of  past  deliver- 
ances, and  the  contemplation  of  present  and  future 
dangers  and  trials.  Looking  back  over  the  past 
scenes  of  his  life,  considering  the  dangers  and  ene- 
iDies  he  had  encountered,  and  the  deliverances  he 
had  experienced,  and  contemplating  all  the  way  in 
which  he  had  been  led,  he  could  ascribe  it  to  nothing 
but  the  constant  watchfulness,  and  the  interposing 
hand  of  God,  that  he  was  still  preserved,  and  that 
his  enemies  had  not  triumphed  in  his  death.  In  this 
review,  he  found  great  occasion  to  rejoice,  that  his 
times  had  not  been  in  the  hands  of  his  enemies,  nor 
yet  in  his  own,  but  in  the  hands  of  God  ;  and  he 
was  filled  with  emotions  of  gratitude  to  his  preserv. 


204  SERMON    XV, 

cr.  Therefore  he  said,  "  Thou  hast  redeemed  me, 
O  Lord  God  of  truth,  thou  hast  considered  my  trou- 
Ijle,  thou  hast  known  my  soul  in  adversity,  and  hast 
not  shut  me  up  into  the  hand  of  the  enemy.'* 

At  the  time  that  T)avid  wrote  this  Psalm,  he  was 
in  present  trouble,  and  the  prospects  before  him  were 
gloomy.  This,  probably,  was  the  occasion  of  his 
writing- it,  and  of  his  breaking  cut  at  the  beginning 
of  it,  in  earnest  petitions  for  divine  interposition  in 
his  behalf.  And  chat  he  might  encourage  himself 
in  God,  amidst  the  dangers  which  threatened  him,  he 
took  the  review,  just  mentioned,  of  his  past  experi- 
ence of  divine  favor.  What  these  dangers  were,  we 
are  not  particularly  informed ;  but  it  appears  from 
the  context,  that  his  enemies  were  bent  on  his  dcs- 
trucdcn— that  tiiey  had  laid  a  net  privily  for  him 
— that  they  had  taken  counsel  together  against  him, 
and  devised  mischief — that  they  had  slandered  him, 
and  that  with  lying  lips  they  had  spoken  grievous 
things  proudly  an(i  cGntemptuously  ag-ainst  him,  and 
against  the  saints,  who  were  his  friends.  But  in  view 
of  these  things,  and  uncertain  with  respect  to  their 
issue,  he  consoled  himself,  by  the  consideration,  that 
his  bitterest  foes  could  do  nothing  against  him,  with.- 
out  the  divine  permission — that  if  it  was,  for  the  best 
interests  of  his  kingdom  and  glory,  God  would  pro- 
tect luro  from  them,  and  deliver  him  from  his  fears, 
PiS  he  had  often  done  alreaiiy  ;  but  if  not,  still  he  de- 
sired to  be  in  his  hand.  This  he  expressed  when  he 
fled  before  Absalom,  who  had  insidiously  alienated 
the  hearts  of  his  people  from  him,  and  usurped  the 
«'overnn-ient,  saying  to  Zadock,  *'•  Carry  back  the  ark 
of  God  into  the  city  :  if  I  shall  find  favor  in  the  eyes 
of  the  Lord,  he  wdii  bring  me  again,  and  shew  me 
both  it,  and  his  haiiitauon.  But  if  he  say  thus,  I 
have  no  delight  in  thee,  behold,  here  am  I,  let  him 
do  to  me  as  seemecli  good  unto  him."  Tlus  is  the 
temper  expressed  in  the  text.  In  view  of  all  the 
dangers  which  he  saw  bcibre  him,  the  uncertainty  of 


SERMON      XV.  205 

Hs  life,  or  of  the  condition  and  circumstances  in 
which  he  miglit  be  placed,  he  could  say  with  submis- 
sion and  satisfaction,  "  My  times  are  in  thy  hand." 

How  happy,  my  brethren,  should  v/ebe,ifwe  could 
truly  adopt  his  language  !  How  happy,  if  at  this 
time,  in  review  of  past  experience,  and  v/hile  uncer- 
tain of  the  things  which  may  be  before  us,  we  could 
say,  with  an  humble  trust  in  God,  and  cordial  sub- 
mission, "  Our  times  are  i7i  thy  hand.''* 

In  discoursing  upon  this  subject,  I  shall, 

I.  Make  a  few  observations  on  the  word  iimesy  as 
iised  in  the  text.     And  then  proceed  to  show, 

n.  That  our  times  are  all  in  God's  hand  :   And, 

in.  That  it  is  our  duty,  and  would  be  our  happi- 
ness, to  live  always  under  the  due  innuencc  of  the 
consideration,  that  our  times  are  all  in  God's  hand.  • 

I.  I  am  to  makeafevr  observations  on  the  word 
iiiyies^    as  used  in  our  tent. 

This  word,  as  here  used  by  the  Psalmist,  had  re- 
ference, not  merely  to  the  duration  of  his  mortal  life, 
(though  this  was  included,)  but  to  all  tlic  events  and 
circumstances  of  it.  You  will  find,  by  observation, 
that  the  word  time  is  often  used  in  the  scriptures  for 
things  done,  or  circumstances  taking  place  in  time. 
We  l\avc  an  instance  of  this,  iChron.  xxix.  30.  "  With 
all  his  reign  [David's]  and  his  might,  and  the  thnes 
which  went  over  iiim,  and  over  Israel,  and  over  all 
the  kingdoms  of  the  countries."  These,  it  is  said  in 
the  preceding  verse,  were  written  hi  the  book  of  Sam* 
uel  the  seer,  and  in  the  book  of  Nathan  the  prophet, 
and  in  the  book  of  Gad  the  seer.  But  by  the  tiiyies 
that  went  over  David,  which  were  written  in  those 
books,  are  evidently  meant  the  events  of  the  times, 
or  the  changes  which  befel  them,  his  persecutions, 
and  manifold  troubles,  and  his  great  successes  au(i 

S 


504  SERMON    XV. 

er.  Therefore  he  said,  "  Thou  hast  redeemed  me, 
O  Lord  God  of  truth,  thou  hast  considered  my  trou- 
"ble,  thou  hast  knov/n  my  soul  in  adversity,  and  hast 
not  shut  me  up  into  the  hand  of  the  enemy." 

At  the  time  that  "David  wrote  this  Psahn,  he  was 
in  present  trouble,  and  the  prospects  before  him  were 
gloomy.       This,  probably,  M^as  the    occasion  of  his 
writing- it,  and  of  h3s  breaking  cut  at  the    beginning 
of  it,  in  earnest  petitions  for  divine   interposition  in 
his  behalf.     And  that  he   might    encourage  himself 
in  God,  amidst  the  danger's  which  threatened  him,  he 
took  the  review,  just  mentioned,  of  his  past  experi- 
ence of  divine  favor.     What  these  dangers  were,  we 
are  not  particularly  informed ;  but   it  appears  from 
the  context,  that  his  enenjies  were  bent  on  his  des- 
truction—that tliey  had   laid  a   net   privily   for    him 
— that  they  had  taken  counsel  together  against  him, 
and  devised  mischief— that  they  had  slandered  him, 
and  that  Avith   lying  lips  they   had  spoken  grievous 
things  proudly  anc^  contemptuously  against  him,  and 
against  the  saints,  Vvho  were  his  friends.    But  in  view 
of  these  thine-fs,  and  uncertain  with  respect   to  their 
issue,  he  con.soled  himself,  by  the  coiisideration,  that 
his  bitterest  foes  could  do  nothinp;  against  hirn,  with- 
out the  divine  permisdon- — that  if  it  was  for  the  best 
interests  of  his  kingdom  and  glory,  God  would   pro- 
tect hira  from  them,  and  deliver  him  iVjom  his   fears, 
as  he  had  often  done  alreatly  ;  but  if  not,  still  he  de- 
sired to  be  in  his  hand.     This  he  expressed  when  he 
fied  before  Absalom,   who  had  insidiously  alienated 
the  hearts  of  his  people  from  him,  and  usurped  the 
^•overnment,  saying  to  Zadock,  *'•  Carry  back  the  ark 
of  God  into  the  city  :  if  I  shall  find  favor  in  the  eyes 
of  the  Lord,  he  will  bring  me   again,  and  shew   me 
both  it,  and  his  habitadon.      But  if  he   say  thus,  I 
have  no  deiiu;ht  in  thee,  behold,  here  am  I,  let   him 
do  to  me  as  seemech  good  unto  him."     Tlus  is  the 
temper  expressed  in  the  text.     In  view   of  all    the 
<langcrs  wiiich  he  saw  before  him;  the  unccrtaiiifcy  of 


SERMON      XV.  20S 

Ins  life,  or  of  the  condition  and  circumstances  in 
which  he  might  be  placed,  he  could  say  with  submis- 
sion and  satisfaction,  "  My  times  arc  in  thy  hand." 

How  happy,  my  brethren,  should  we  be,  if  we  could 
truly  adopt  his  lang-uage  !  How  happy,  if  at  this 
time,  in  review  of  past  experience,  and  while  imcer- 
tain  of  the  things  which  may  be  before  us,  we  could 
say,  with  an  humble  trust  in  God,  and  cordial  sub- 
mission, "  Our  times  are  i7i  thy  hoYid.''^ 

In  discoursing  upon  this  subject,  I  shall, 

I.  Make  a  few  observations  onlhe  word  times^^ii 
iised  in  the  text.     And  then  proceed  to  show, 

II.  That  our  times  are  all  in  God's  hand  :   And, 

III.  That  it  is  our  duty,  and  would  be  our  happi- 
ness, to  live  always  under  the  due  iniiuence  of  the 
consideration,  that  our  times  are  all  in  God's  hand. 

I.  I  am  to  make  a  few  observations  on  the  word 
tijnes,    as  used  in  our  te:it. 

This  word,  as  here  used  by  the  Psalmist,  had  re- 
ference, not  merely  to  the  duration  of  his  mortal  life, 
(though  this  was  included,)  but  to  all  the  events  and 
circumstances  of  it.  You  will  find,  by  observation, 
that  the  word  time  is  often  used  in  the  scriptures  for 
things  done,  or  circumstances  taking  place  in  time. 
We  liavc  an  instance  of  this,  iChron.  xxix.  30.  "  With 
all  his  reign  [David's]  and  his  might,  and  the  tijyies 
which  vvent  over  iiim,  and  over  Israel,  and  over  all 
the  kingdoms  of  the  countries."  These,  it  is  said  in 
tlie  preceding  verse,  were  written  in  the  book  of  Sam* 
ue\  the  seer,  and  in  the  book  of  Nathan  the  prophet, 
and  in  the  book  of  Gad  the  seer.  But  by  the  ti?ne3 
that  went  over  David,  which  were  written  in  those 
books,  are  evidently  meant  the  events  of  the  times, 
or  the  changes  which  befcl  them,  his  persecutions, 
and  manifold  troubles,  and  his  great  successes  an4 

S 


206  S  E  R  M  O  N    XV. 

achievements.  The  word  days  is  also  used  in  a  si- 
milar manner,  Psalm  xxxvii.  18.  "  The  Lord  know- 
eth  the  days  of  the  upright,  i.  e.  (says  Mr.  Poole,  in 
his  annotation  on  the  passage)  their  condition,  and  all 
things  which  do  oi'  may  befal  them,  their  dangers 
and  fears,  and  sufferings  from  ungodly  men  ;  and 
therefore  will  watch  over,  and  preserve  them  :  days, 
or  years,  or  times,  being  often  put  for  things  done,  or 
events  happening  in  them." 

That  in  the  text  the  Psalmist  had  not  reference 
merely  to  the  time  of  his  death,  is  evident  from  his 
using  the  word  in  the  plural :  "  My  times  are  in  thy 
hand."  He  knew  not  what  times — what  events  were 
before  him  ;  but  he  rejoiced  that  they  were  all  in 
the  hand  of  God.  He  used  the  term  without  limita- 
tion. By  our  times  therefore  is  to  be  understood,  not 
only  the  time  of  our  death,  but  our  times  of  sick- 
ness, of  health,  of  usefulness,  of  sorrow,  or  of  com- 
fort, and  of  all  kinds  of  prosperity,  or  adversity.  I 
proceed  to  show,  , 

H.  That  our  times  are  all  in  God's  hand — that,  in 
this  extensive  sense,  our  times  are  all  at  his  disposal^ 
and  take  place  according  to  his  direction. 

1 .  Our  times  are  certainly  not  in  our  own  hands,  or 
at  our  own  disposal.  Who,  by  taking  thought,  can  ad^ 
one  cubit  to  his  stature,  or  one  moment  to  his  life, 
when  called  by  the  messenger  of  death  ?  "  There  is 
no  man  that  hath  power  over  the  spirit,  to  retain  the 
spirit  ;  neither  hath  he  pov/er  in  the  day  of  death  : 
and  there  is  no  discharge  in  that  war."  We  cannot 
command  life,  health,  riches,  honors,  pleasures,  pro- 
motion, or  any  of  the  things  and  circumstances  of  our 
lives.  Nor  do  men  succeed  in  seeking  temporal 
enjoyments,  in  proportion  to  their  wisdom,  strength, 
^nd  skill.  In  respect  to  these  things,  "  The  race 
is  not  to  the  swift,  nor  the  battle  to  the  strong,  neither 
v£t  bread  to  the   wise,  nor  yet  riches  to  men  of  un^ 


SERMON    XV.  207 

derstanding,  nor  yet  favor  to  men  of  skill/*  Men 
may  boast  themselves  of  their  health,  their  skill, 
their  treasures,  and  various  prosperity  ;  but  a  few 
years — and  perhaps  a  few  days  or  hours,  may  shew 
that  their  times  are  not  in  their  own  hands,  and  that 
all  such  boastings  are  vain. 

2.  It  is  equally  certain,  that  our  times  are  not  in 
the  hands  of  our  enemies.  This  v.  as  the  consolation 
of  the  Psalmist,  and  may  be  our  consolation.  They 
have  no  power  by  which  they  can  injure  us,  inde- 
pendently of  the  special  permission  of  God.  Their 
exertions  to  do  this  may  be,  arid  often  are,  turned  to 
our  advantage  :  "  The  wise  are  taken  in  their  own 
craftiness." 

Nor  yet  are  our  times,  in  any  respect,  in  the  hands 
oi  chance.  Many  speak  of  chance^  luc  k^ov for  tune  ^z>.% 
if  it  were  a  kind  of  djeity,  which  regulates  our  times, 
and  dispenses  good  or  evil,  as  the  heathens  accounted 
it  a  goddess.  But  there  is  no  such  thing  as  chance, 
any  more  in  respect  to  these  things,  than  in  creating 
the  world.  All  our  times  are  in  God's  hand,  whether 
prosperity  or  adversity,  life  or  death — all  are  dis- 
posed and  directed  by  him.  This  is  taught  by  our 
own  reason  ;  for  if  there  be  a  God,  his  providence 
must  extend  to  all  things. 

This  truth  is  also  plainly  supported,  by  the  holy 
scriptures.  It  is  taught,  not  only  in  our  text,  but  also 
in  the  declaration  of  the  apostle  :  "  In  him  we  live 
and  move  and  have  our  being  ;"  and  especially  in 
the  words  of  Christ,  speaking  to  his  disciples,  on  this 
very  subject :  "  Are  not  five  sparrows  sold  for  two 
farthings  ?  and  not  one  of  them  is  forgotten  before 
God  ;  but  even  the  very  hairs  of  your  head  are  all 
numbered."  It  is  added,  "  Ye  are  of  more  value  than 
many  sparrows."  The  argument  is  from  the  less 
to  the  greater.  If  God  notices  the  circumstances  of 
sparrows,  much  mere  wiil  he  notice  ours.     If  tlieii* 


20«  S^  R  M  O  N    XV. 


j^ 


times  arc  all   in  his  hands,  doubtless  ours  are  ako> 
It  remains  to  show, 

III.  That  it  is  our  duty,  and  v.ould  be  our  happi-- 
ness,  to  live  always  under  the  due  influence  of  the 
consideration,  that  our  times  are  all  in  God's  hand. 

Here  it  may  be  proper  to  consider,  what  the  genu- 
ine influence  of  this  truth  %youkl  be  on  our  lives,  or 
what  is  tlie  course  of  conduct  which  it  requires. 

1.  Since  our  times  are  in  God's  hand,  not  omy 
with  respect  to  all  tiie  circumstances  of  our  livesj, 
but  the  period  of  them  ;  and  since  they  are  not  at 
all  in  ourov/n  hands,  or  at  our  own  control,  we  ought 
to  live  as  dying  creatures — to  improve  present  time, 
doing  with  our  might,  whatsoever  our  hand  findeth 
to  do,  not  boasting  oftomorroAv,  or  presuming  oq 
any  future  time. 

There  are  various  ways,  in  which  men  may  prac- 
tically boast  of  future  time,  and  thus  virtually  deny 
that  their  times  are  in  God's  hand,  by  not  living  under 
the  due  influence  of  the  truth  contained  in  cur  text. 

This  is  done  by  all,  who  indulge  themselves  in  the 
practice  of  any  sin,  of  which  they  intend  hereafter 
to  repent.  And  this  is  perhaps  the  case  with  m^ost 
persons,  who  live  in  any  known  sins.  Those  wlio 
practise  dishonesty,  falsehood,  oppression,  revenge, 
pi  ophane  swearing,  and  blasphemy,  and  similar  gross 
vices,  know  that  they  have  no  excuse,  and  that  with- 
out repentimce,  they  must  perish.  I'heir  continuing 
in  them,  theiefore,  is  virtually  saying,  that  they  have 
future  time  at  their  control. 

The  sam^e  may  be  said  of  those,  Avho  neglect  any 
known  duty,  deferring  it  for  some  future  opportunity. 
Parents  do  this,  when  they  neglect  the  duties,  which 
they  ov/c  their  children.  It  is  highly  incumbent  on 
them,  daily  to  pray  vrith  their  children,  an.d  for  them 
— to  instruct  tiicm  by  precept  and  example,  and  to 
inculcate   upon  them  the  great  things,  which  belong 


SERMON    XV.  509 

to  their  peace.  Many  parents  acknowledge  this  ta 
be  their  duty,  and  that  it  is  of  infinite  importance 
that  it  should  be  faithfully  discharged,  but  find  in 
themselves  much  disinclination  to  it,  and  many  dif- 
ficulties in  the  way,  and  therefore,  in  the  hope  that 
difiiculties  will  be  less  hereafter,  they  defer  it  for  a 
future  opportunity  :  thus  by  prcsuniing  on  lifcj  they 
practically  deny  that  their  times  are  in  God's  hand-. 
The  reverse  of  all  these  things  is  the  line  of  con- 
duct, which  arises  from  the  due  influence  of  the 
truth,  that  our  times  are  in  the  hands  of  God. 

2.  Since  our  times  are  in  God's  hand,  we  ought  to 
acknowledge  it  in  our  conversation,  and  whole  deport- 
ment, and  by  the  manner  in  which  we  undertake  our 
secular  business  ;  and  especially  by  the  method  in 
which  we  speak  of  any  past  providences,  or  future 
worldly  prospects  and  enjoyments.  This  acknow- 
ledgment, made  by  a  conformity  of  life  and  conversa- 
tion, will  be  the  effect  of  the  genuine  influence,  the 
cordial  belief,  and  impressive  sense  of  this  trutli. 
Under  this  influence,  we  shall  notice  tlie  hand  of 
God  in  all  things,  and  speak  with  reverence  of  di\'ine 
providence.  In  support  of  this  we  have  the  example 
of  the  most  eminent  saints. 

Caleb,  that  eminent  Israelite,  of  whom  it  was  tes- 
tified, that  he  followed  the  Lord  fully,  speaking  of 
the  past  scenes  of  his  life,  thus  expressed  himself, 
"  And  now  behold,  the  Lord  hath  kept  me  alive.'* 
The  patriarch  Jacob  said,  "  God,  who  hath  fed  me 
all  my  life  long  to  this  day,  and  redeemed  me  fix)m 
all  evil."  And  the  apostle,  "  Having  obtained  hclji, 
X  continue  to  this  day."  The  Psalmist  also,  in  the 
words  of  our  text,  "  P;Iy  times  are  in  thy  hand." 
Such  arc  the  examples  set  before  us,  of  a  serious  and 
devout  manner  of  speaking,  both  with  respect  to  past 
providences,  and  future  events,  for  which  we  a?^e  de- 
pendent upon  God  5  and  they  are  worthy  of  our  imi- 
tation. 

S2 


2 10  SERMON    XV. 

Since  our  times  are  in  God's  hand,  it  must  be  sin- 
ful to  boast  of  tomorrovv',  and  wrong-  to  express  our- 
selves, in  any  such  way  as  may  intimate,  that  we^ 
are  forgetful  of  this  truth  ;  or  that  we  undertake  any 
business,  without  first  seekini^  God's  blessing,  and 
relying  upcn  his  assistance.  Hence  the  reproof  and 
advice  of  the  apostle  James  :  "  Go  to  now,  ye  that 
say  to  day,  or  to  morrow,  we  will  go  into  such  a  city, 
and  continue  there  a  year,  and  buy,  and  sell,  and  get 
gain.  Whereas  ye  know  not  what  sliall  be  on  the 
morrow.  For  vrhat  is  your  life  ?  It  is  even  a  vapour, 
that  appeareth  for  a  little  time,  and  then  vanisheth 
away.  For  that  ye  ought  to  say,  If  the  Lord  will, 
we  shall  live  and  do  this  or  that.  But  now  ye  rejoice 
in  your  boastings.     Ail  such  rejoicing  is  evil." 

To  hov/  many  persons  might  this  reproof  apply  at 
the  present  day  ?  How  common  arc  the  instances  of 
similar  boasting  ;  and  how  apt  are  even  professing 
Christians,  to  fail  into  it,  or  at  least,  use  a  language 
similar  to  it  ?  All  such  the  apostle  reproves,  as  act- 
ing a  part  aishonorcible  to  God,  and  inconsistent 
with  that  acknowledging  of  him  in  all  our  ways,  and 
that  abiding  sense  of  our  absolute  dependence,  which 
he  requires 

3.  If  our  times  are  in  God's  hand,  and  we  have  a 
realizing,  impressive  sense,  and  love  of  this  truth, 
we  shall  not  hesitate  to  perform  any  duty,  through 
fear  of  man.  This  truth  requires,  and  the  love  of  it 
will  influence  us  to  pursue  the  course  of  our  duty, 
whatever  dangers  may  be  in  the  vray,  or  whatever 
evils  inay  be  threatened  as  the  consequence.  In  a 
believing  view  of  this  truth,  and  in  a  sense  of  the 
divine  power  and  presence,  the  way  of  duty  would 
be  considered  the  way  of  safety,  though  the  greatest 
evils  were  threatened,  and  though  there  was  a  pros- 
pect even  of  persecution  and  death.  Ke  in  whose 
hand  all  our  times  are,  cannot  be  disappointed  in  any 
«f  his  designs.     Fie  can  keep  us  from  evil;  amidst 


SERMON    XV.  211 

threatening  dangers,  as  well  as  in  apparent  safety. 
And  to  seek  to  avert  the  trials,  which  he  designs  to 
bring  upon  us,  by  deserting  the  post  of  duty,  is  but 
provoking  him  to  show  us,  by  sad  experience,  that 
none  can  with  irnpunity  mock  God,  or  contend  with 
the  Almighty  and  prosper. 

4.  If  v/e  feel  that  our  times  are  in  God*s  hand — at 
his  perfect  and  all-wise  disposal,  it  will  tend  to  inspire 
us  v.'ith  patience  and  resignation  under  evils,  and  to 
dispose  us  to  wait  God's  time  and  pleasure  for  de- 
liverance. Eyeing  the  hand  of  God  in  our  circum- 
stances, we  shall  perceive  it  to  be  in  vain,  and  sinful 
to  murmur,  or  to  use  any  unlawful  measures  to  lib- 
erate ourselves  from  sufferings ;  but  shall  say  with 
Job,  "  Shall  we  receive  good  at  the  hand  of  God,  and 
shall  we  not  receive  evil  ?  All  the  days  of  my  ap- 
pointed time  will  i  wait,  till  my  change  come." 
Hence  we  find  the  Psalmist,  impressed  with  the 
truth  which  he  had  uttered  in  the  text,  and  having 
experienced  that  God  is  good  to  them  that  wait  for 
him,  closing  the  Psalm  with  exhortations  to  faithful- 
ness and  patience,  saying,  "  O  love  the  Lord,  all  yc 
his  saints,  for  the  Lord  preserveth  the  faithful — be 
of  good  courage,  and  he  shall  strengthen  your  heart, 
all  ye  that  hope  in  the  Lord." 

5.  A  cordial  belief,  and  a  realizing  sense,  that  our 
times  a^'e  in  God's  hands,  would  be  matter  of  joy 
and  consolation  to  us,  in  view  of  the  darkest  and 
most  gloomy  prospects,  which  may  at  any  time  ap- 
pear, respecting  ourselves,  our  children,  our  friends, 
the  church  of  God,  or  the  land  and  the  world.  In  a 
humble,  faithful  performance  of  duty,  we  may  leave 
all  with  God.  Ail  events  are  at  his  disposal,  and  he 
will  take  care  of  his  own  cause,  and  be  the  portion  of 
all  who  rejoice  that  their  times  are  in  his  hand. 
This  is  the  great  secret  of  the  Christian's  comfort 
and  joy.      They  kno\Y    that   the  saints,   and  their 


'^ 


21^  SERMON    XV. 

works,  are  in  the  hands  of  God  ;  they  know  that  the 
Lord  reigneth,  and  will  do  all  his  pleasure. 

The  question  is  put,  "  If  the  foundation  be  de- 
stroyed, what  shall  the  righteous  do  ?"  And  the  an* 
sweris  made,  "  The  Lord  is  in  his  holy  temple.  The 
Lord's  throne  is  in  the  heavens  ;  his  eyes  behold,  his 
eyelids  try  the  children  of  men." — "  O  how  great  is 
thy  goodness,  (says  the  Psalmist  in  our  context,) 
which  thou  hast  laid  up  for  them  that  fear  thee,  which 
thou  hast  wrought  for  them  that  trust  in  thee,  be- 
fore the  sons  of  men  ?  Thou  shalt  hide  them  in  the 
secret  of  thy  presence  from  the  pride  of  men  ;. 
thou  slialt  keep  them  secretly,  in  a  pavilion,  fronx 
the  strife  of  tongues.'* 

Thus  I  have  shown,  ii:i  several  particulars,  what 
course  of  conduct  is  required  of  those,  who  admit 
that  tlieir  times  are  in  God's  hand,  and  v/hat  Avould 
be  the  tendency,  and  happy  effects  of  this  truth  up- 
on mankind,  if  cordi:dly  received^  From  these  con- 
siderations it  is  sufl'iciently  evident,  that  it  is  our  du- 
ty, and  v^^ould  be  our  happiness,  to  live  always  under 
its  due  influence. 

And  now,  having  this  truth,  and  the  general  use 
to  be  macie  of  it  before  us,  let  us  apply  it  to  our  par- 
ticular circumstances,  and  make  use  of  it,  to  excite 
us  to  gratitude,  and  an  humble  trust  in  God,  and 
submission  to  hiin  at  all  times.  Let  us  look  back 
upon  the  past,  and  consider  the  times  that  have  gone 
over  us,  and  rejoice,  that  for  the  future,  our  times 
are  in  God's  hand. 

We  stand  at  the  close  of  one  year,  and  the  com- 
mencement of  another.  A  year — the  largest  part 
of  time,  by  which  dying  men  measure  out  the  short 
and  uncertain  period  of  the  existence  allotted  them^ 
in  the  present  probationary  state.  Let  us  look  back 
upon  the  past  year,  and  briefly  review  our  whole 
lives,  remembering  all  the  way  which  God  hath  led 
us,  and  noticing  the  evidence  that  our  times  have 
been  in  God's  hand. 


SERMON    XV.  215 

Let  us  look  back  upon  onr  earliest  years,  and 
think  of  the  divine  goodness  and  care.  When  help- 
less, and  unable  to  provide  for  ourselves,  the  tender 
hand  of  our  heavenly  parent  conducted  arid  guarded 
us,  amidst  sau'rounding  dangers.  Little  do  we  know, 
at  that  heedless,  unthinking  period  of  life,  through 
what  numberless  perils  we  pass,  and  how  much  we 
arc  indebted  to  the  care  of  an  \mseen  hand,  which  is 
constantly  employed  in  preserving  and  upholding  us. 
In  reflecting  on  the  years  of  infancy  and  childJhood,^ 
in  which  so  many  fall  by  death,  the  preserved  pious 
soul  will  feelingly  adopt  the  words  of  the  text,  and 
sav  in  the  review,  surely  "  My  times  are  in  thy 
hand." 

Let  us  also  observe  the  dealings  of  providence  to- 
wards us,  in  every  succeeding  period  of  our  lives. 
Let  us  reflect  on  the  hand  that  conducted  us  through 
the  slippery  path  of  youth,  when  surrounded  with  so 
masiy  snares  and  temptations,  and  which  upheld  us  in 
life,  while  others,  our  conipanions,  fell  at  our  right 
hand,  and  our  left. 

Let  us  reflect  with  what  wisdom  and  kindness  God 
has  fixed  our  lot  in  the  world,  having  determined  the 
times  before  appointed,  and  the  bounds  of  our  hi;.bit- 
ations.  Hov/  often  in  kindness,  he  has  disappointed 
our  e:.-:pectations,  and  crossed  our  vvishes,  vvhen  the 
gratification  of  them  would  have  been  detrimental. 
And  on  the  other  hand,  he  has  often  surprised  us 
with  unexpected  and  unmerited  mercies.  Each  for 
himself,  in  looking  back  on  his  past  life,  v/ill  see  nu- 
merous scenes,  in  wliich  an  unseen  hand  directed 
wisely,  when  every  thing  at  the  time  appeared  dark 
and  gloomy. 

But  not  only  temporal  blessings,  but  religious 
pri\ileges,  and  spiritual  enjoyments,  are  to  be  no- 
ticed. Born  in  a  land  of  Chistian  instruction,  we 
hav-e  enjoyed  from  our  earliest  years,  the  means  of 
grrtce.     Like  Timothy,   w€  have  known  from  our 


214  SERMON    XV. 

cniidhood  the  holy  scriptures,  which  are  able  to 
make  us  wise  unto  salvation.  We  have  had  tiie 
word  of  God  in  our  hands,  and  have  enjoyed  the 
privilege  of  his  institutions— of  public  worship  and 
divine  ordinances.  These  favors  we  continue  to 
enjoy,  and  remain  prisoners  of  hope,  while  many 
have  fallen  ; — younger  than  we  have  fallen  into  the 
grave — fallen  into  endless  woe.  What  shall  we  ren- 
der unto  God  for  all  his  benefits  ?  Let  us  rejoice  that 
our  times  are  in  his  hand,  and  devote  our  lives  to  his 
service.  And  let  those,  who  have  been  made  the 
subjects  of  his  saving  grace,  adore  his  distinguishing 
mercy.  . 

But  let  us,  for  a  moment,  consider  the  times  that 
have  gone  over  us,  in  the  year  past.  The  times 
which  have  gone  over  the  state,  and  nation,  and  all 
the  nations  of  the  earth,  in  the  year  past,  have  been 
interesting,  and  calculated  to  teach  us  lessons  of 
wisdom,  the  same  lessons  which  the  v/ord  of  God 
has  alv/ays  taught  us ;  that  mankind  will  never  be 
harmonious  and  happy,  till  they  are  made  better  ; 
and  that  a  free  and  happy  government  never  will  be 
long  supported,  without  the  spread  and  influence  of 
Christianity,  nor  unless  it  is  encouraged  by  govern- 
ment, and  supported  in  all  proper  ways,  by  the  ex- 
ample and  exertions  of  the  legislature. 

But  the  times,  to  which  we  are  particularly  to  at- 
tend, are  those,  which  have  passed  over  us  as  a  con- 
gregation, and  as  individuals.  We  have  had  times 
of  mercy  and  times  of  afdictioJi,  but  they  have  all 
been  in  God's  hand.  It  becomes  us  to  notice  our 
escapes  from  death,  and  to  look  upon  the  scenes  of 
mortality  in  our  families,  or  the  families  of  our 
neighbors.  The  deaths  aniong  us,  in  the  year 
past,  have  been  fev/er,  than  the  average  number  for 
m.any  years.  We  have  enjoyed  general  health.  No 
dreadful  epidemic  has  prevailed,  except  in  a  f^iw 
iiimilies,  and   the  subjects  of  it  in  tliose  families, 


SERMON    XV.  $15 

have  been  wonderfully  raised,  by  a  merciful  provi- 
dence. Yet  death  hath  silently,  and  in  several  in- 
stances suddenly,  cut  down  one  after  another,  till  the 
number  of  deaths  has  amounted  to  twenty-one.  Sev- 
en or  eight  of  these  were  females,  the  others  males. 
The  number  twenty-one,  however,  includes  an  in- 
stance of  a  foreigner  and  stranger,  M-ho  was  poor, and 
v/as  supported  at  the  expense  of  the  state.  Only 
twenty  of  the  inhabitants  of  this  town  have  died.  Of 
these,  five  were  under  the  age  of  four  months  ;  one 
aged  eleven  years  ;  two  died  in  youth, having  entered 
the  marriage  state  ;  they  had  become  parents,  and 
were  called  away  from  their  dear  companions,  and  their 
tender  babes,  at  the  age  of  twenty-one,  and  twenty- 
five  years  ;  four  died  between  thirty -nine  and  fifty- 
eight,  three  of  whom  left  young  families  to  bewail 
their  loss ;  and  eight  were  taken  from  among  the 
aged,  from  between  sixty-three  and  eighty-three— 
a  larger  proportion  of  the  aged  than  what  is  usual. 

These  our  deceased  friends,  and  other  friend-s,  who 
died  in  other  places,  are  gone  :  we  have  bid  them 
farev/ell,  we  shall  see  them  no  more  here.  Their 
weeping  families  shall  enjoy  their  smiles,  and  their 
assistance  no  more  on  earth.  But  their  times  were 
in  God's  hand.  The  times  and  circumstances  of  their 
deaths  were  ordered  in  Avisdom,  and  some  of  them, 
in  great  mercy  to  themselves,  and  to  the  living.  Let 
lis  remember,  that  we  must  soon  follow,  and  let  us 
take  heed  that  we  live  as  dying  creatures,  who  must 
soon  render  a  solemn  and  intei-esting  account  ofour-* 
selves  to  God,  and  must  forever  abide  the  sentence, 
which  will  be  given,  according  to  the  deeds  done  here 
in  the  body.  Let  us  reflect,  that  v/e  have  one  year 
less' to  live,  and  one  more,  with  all  its  times,  its  sab- 
baths, means  and  advantages,  trials  and  comforts, 
shortly  to  account  for  unto  God  :  solemn  thought  ! 
worthy  to  make  a  serious  impression  on  our  nunds, 
and  suitable  to  awaken  the  reflection,  what  have  we 
laid  up  the  last  year  against  the  judgment  I 


216  SERMON    XV. 

Perhaps  before  the  present  year  is  closed,  we  shall 
finish  cur  state  of  trial  for  eternity — yea,  doubtless 
some  of  us,  raid  perhaps  numbers  of  us,  will  be  called 
from  this  r.'orld,  and  all  its  concerns,  to  appear  be- 
fore God  ;  not  only  in  old  age,  and  in  middle  life, 
but  niirubers  also  in  youth,  and  childhood,  according 
to  the  ordinary  coarse  of  providence,  will  die,  and  all 
fvirther  opportuiiides  to  prepare  for  the  day  of  judg- 
ment, and  eternal  retributions,  will  be  precluded. 
And  are  you  all  prepared  ? 

Are  you  ready  and  prepared,  my  aged  friends,  to 
go — to  die  this  year — to  go  to  the  judgment  seat  of 
Christ  ?  You  have  long  enjoyed  the  means  of  grace, 
have  been  favored,  through  the  forbearance  and  ten* 
der  mercies  of  God,  with  many  precious  opportuni- 
ties to  secui-e  salvation  ;  you  have  had  much  longer 
time,  thi^n  the  most  of  mankind  have,  to  prepare  for 
the  world  of  rlory  ;  you  have  had  time  enough  to  de- 
liberate en  the  importance  and  wisdom,  of  laying  up 
in  store  a  good  foundation,  against  the  time  to  come, 
that  you  might  ti.ke  hold  on  eternal  life.  And  are 
you  nor/  prepared  ? 

Are  you,  wlio  arc  parents,  prepared  to  die  this 
year.  Have  you  fulillled  the  duties  you  owe  your 
families  ?  have  you  iniitructed  them,  counselled 
tliem,  prayed  for  them,  and  with  them,  and  have  you 
been  true  to  him,  who  intrusted  them  to  your  care, 
to  bring  them  up  in  the  nurture  and  admonition  of 
the  Lord  ?  Have  you  neglected  nothing  tov/ards 
them,  the  neglect  of  which  would  afi'iictyou  on  a  dy- 
ing bed  ?  Your  lives  are  uncertidn.  Whatever  you 
would  do  for  the  everlasting  welfare  of  your  families, 
should  be  done  without  delay  ;  and  your  duties  as  pa- 
rents, are  great,  and  of  great  importance  to  your 
children.  Oh,  then,  set  your  houses  in  order,  for  you 
must  die,  and  not  live.  If  it  be  uncertain,  whether 
this  shall  take  place  before  the  close  of  the  present 
year,  this  uncertainty  should  lead  yon   to  admit  no 


^elay  ;'  arid  since  it  must  come,  it  is  wise  to  be  al- 
ways prepared. 

Are  you,  my  young  friends — the  youth  and  chil- 
<^rcn — are  you  prepared  and  ready  to  leave  this 
world,  and  appear  before  your  judge  ?  Oh,  how^  im- 
portant it  is,  that  you  remember  your  Creator  in  the 
days  of  your  youth;  and  that  you  seek  first  the  king- 
dom of  God,  and  his  righteousness.  Our  Lord  in- 
vites you  in  particular  to  come  unto  him,  and  de- 
clares his  readiness  to  receive  those  who  are  very 
young.  How  affectionate  are  his  v/ords :  "  Suiter 
little  children  to  come  unto  me,  and  forbid  them  not, 
for  of  such  is  the  kingdom  of  God." 

Finally,  my  hearers,  let  lis  all  be  exhorted  to 
make  OUT  peace  with  God,  to  take  his  word  for  our 
guide,  and  counsel,  and  our  heritage  for  ever.  In 
this  way  only  can  V\'e  find  peace,  and  be  supported, 
amongthe  changing  scenes  of  life.  In  this  course, 
and  acquiescing  in  the  truth,  that  all  our  times  are 
in  God's  hand,  we  may  pass  serenely  along,  amidst 
enemies  and  dangers,  and  wait  all  the  days  of  our  ap- 
pointed time,  till  our  change  come.  While  we 
thus  trust  in  God,  and  faithfully  discharge  cur  duty, 
Ave  may  leave  our  children,  or  our  families,  we  may 
leave  the  church,  and  the  world,  with  God.  Though 
dark  scenes  draw  over  the  land  and  the  world,  yet 
our  times,  and  the  times  of  our  children,  of  the 
land,  and  of  Zion,  are  in  the  hands  of  God.  In  this 
we  may  rejoice,  for  he  will  do  all  things  well.  He 
has  been  the  God  of  our  fathers,  and  if  we  vdll 
trust  our  times  in  his  hand,  he  will  be  our  God,  and 
the  God  of  our  children  ;  for  he  is  the  dwelling  place 
of  his  people  in  all  generations.  He  is  a  prayer-hear- 
ing God ;  he  hath  delivered  those,  who  trusted  in 
him,  and  he  will  still  deliver  them.  Let  us  leave 
ourselves  in  his  hand,  and  commit  ail  our  desires  ior 


218  SERMON    XV. 

the  good  of  others  unto  him  in  prayer,  and  with  con- 
fidence in  his  wisdom  and  goodness. 

This  God  is  the  God  we  adore. 
Our  faithful  unchangeable  friend, 
Whose  love  is  as  large  as  his  power, 
He  neither  knows  measure  nor  end. 

Tis  Jesus,  the  first  and  the  last, 
Whose  spirit  shall  guide  us  safe  home  : 
We'll  praise  him  for  all  that  is  past. 
And  trust  him  for  all  that's  to  come. 


SERMON   XVI. 

PSALMODY    A    PART    OF     DIVINE    WORSHIP. 

A  SINGING  LECTURE. 


PSALM  LVII.  8. 

Awake  up.-,    my  glory  ;  awake  psaltery  and  harfi  :  I 
myself  will  awake  early.  ' 

I  HESE  words  contain  an  exclamatioiji  of  the 
sweet  Psalmist  of  Israel.  He  calls  upon  his  tongue, 
"  the  glory  of  his  frame,"  to  express  the  praises 
of  his  God,  in  the  devout  exercise  of  sacred  song. 
He  summons  the  instruments  of  art  to  aid  his  voice 
in  this  heavenly  employment  ;  and  resolves  he  will 
himself  awake  to  the  duty,  in  all  the  powers  of  his 
soul. 

Conscious  that  his  reason,  his  faculty  of  speech,  and 
his  musical  powers,  were  the  gifts  of  his  Creator,  he 
resolved  to  consecrate  them  all  to  his  service,  and  l^y 
every  possible  method,  use  them  as  helps  in  the 
worship  and  praise  of  their  author.  Warmed  Avith 
this  sentiment,  in  a  rhapsody  of  devotion,  he  ex- 
claitns,  "  My  heart  is  fixed,  O  God,  my  heart  is  fix- 


220  SERMON-  XVI.     - 

ed,  I  will  5 z;2^,  and  give  praise .  Awake  up,  my  glo- 
ry,  awake  psaltery  and  harp:  I  myself  will  a\*akc 
€urly." 

By  the  words  of  the  text,  the  following  truth  is. 
naturally  suggested  to  our  minds,  viz.  that,  We  ought 
to  consecrate  ail  our  Jioivers  and  faculties  to  the  service 
■and  rjorshi/i  of  God. 

We  are  the  creatures  of  God.  He  formed  us  by 
his  word,  and  we  are  fearfully  and  wonderfully  made.. 
He  has  endowed  us  with  rational  powers.  By  these 
we  are  distinguished  from  the  brutal  creation,  and 
rendered  capable  of  the  knowledge,  service,  and  en- 
joyment of  God.  These  powers,  therefore,  ought- 
to  be  improved  to  obtain  the  knowledge  of  his  char- 
acter and  kingdom— to  assist  us  in  his  service  and 
worship,  and  prepare  us  for  the  enjoyment  of  his. 
holy  presence. 

He  has  also,  endowed  us  with  the  faculty  of 
speech,  which,  next  to  reason,  is  the  distinguising 
excellency  and  glory  of  man.  By  this  we  are  capa-- 
ble  of  a  mutuaV  ccmmunication  of  our  thoughts,  of 
iiiVi^rDvhig  our  rational  powers,  and  assisting  each  oth- 
er in  the  acquirement  of  useful  knowledge.  By  this, 
too,  we  reciprocate  sentiments  and  feelings — in- 
crease our  social  comforts,  and  unite  in  the  social 
worship  of  the  Father  of  our  spirits.  This  faculty 
we  o\ight  also  to  devote  to  the  service  of  God,  in  the 
uses  for  which  it  was  given.  We  should  "  let  our 
speech  be  always  with  grace,  seasoned  with  salt — 
and  let  no  corrupt  communication  proceed  out  of  our 
'mouth,  but  that  which  is  good,  to  the  use  of  edify- 
ing. Nether  filtbiness,  nor  foolish  talking,  nor 
jesting  which  are  not  convenient ;  but  rather  giving 
of  thanks." 

In  addition  to  the  faculty  of  speech,  our  benefi- 
cent Creator  hath  endowed  us  with  musical  powers 
and  fLiculties.  By  these  we  are  capable,  not  only  of 
uttering  the  ^-even  distinct  original  sounds  of  nature  ^ 
but,  by  the  direction  of  the  ear,  and  a  musical  taste, 


SERMON     XfL  221 

U      "-^ 
of  modulating  them  in  strains  ofvrftelody,   and  of 
combining  the  concording  sounds,  by  several  voices 
in  concert,  so  as  to  constitute  harmony.     This,  es- 
pecially  when  accompanied    with  important  senti- 
ment,/affects  the  mind,  through  the  organ  of  hear- 
ing, and  the   sympathy  of  the  nervous  system,  with 
the  most  refined  and  exquisitely  pleasing  sensations. 
We  are  indeed   ivonderfully  made ;  and  this  faculty, 
by  which  we  are  capable  of  giving  and  receiving 
such  sensations  of  delight,  and  of  increasing  the  in- 
fluence of  sentiment,  by  the  power  of  music,  is  not 
the  smallest  wonder  in  our  formation.     To  wliom, 
then,  if  not  to  the  author  of  it,  shall  we  consecrate 
this  faculty  ?  Should  we  not  always  use  it  with  a  view 
to  his  glory,  while  deriving  from  it  all  that  assist- 
ance it  is  capable  of^-iving  in  the  worship  of  God? 
These  are  the  ends  for  which  it  was  given,  and  we 
ought  not  to  pervert  it  from  them.     We  have  no 
right  to  consecrate  it  to  Satan,  by   abusing  it  to  vain 
and  carnal  purposes.      To  this  practice,    however, 
many  are  inclined.     The  use  which  multitudes  make 
of  music,  and  the  highest  end  they  propose  from  the 
practice  and   enjoyment   of   it,    is  to  excite  carnal 
inirth.     By  merry  and  vain  son*-s,  they  endeavor  to 
give  a  keener  relish  to  scenes  of  conviviality to  be- 
guile the   insipidity  of  mispent  time,  and  the  more 
effectually  banish   from  their  minds   the  thoughts  of 
a  holy  God.     In  reference  to  such  abuses  of  music, 
and  in   reproof  of  them,   the  prophet  Isaiah  sayr, 
<'  The  harp  and  the  viol,  the   tabret  and   pipe  and 
wme  are  in  their  feasts,    but  they  regard  not  the 
work  of  the  Lord,  neither  consider  the  operation  of 
his  hands."     And  the  prophet  Amos,  "  I'hey  chant 
to  the  sound  of  the  viol,  and  invent  to  themselves, 
instruments  of  music  like  David— that  drink  wine  in 
-bowls,    and  anoint  themselves  with  the  chief  oint- 
ment, but  they  are  not  grieved  for  the  affliction  pf 
Joseph,"  or,  the  people  of  God.     The  apostle  Paul, 
in  writing  to  the  Ephesian  converts,  says,  "Be  not 

T  2 


2^2  SERMON    XVI. 

drunk  Avith  wine,  wherein  is  excess,  but  be  filled 
with  the  Spirit,  speaking  to  yourselves  in  Psalms, 
Hymns,  and  Spirlitual  Songs,  singing  and  making 
melody  in  your  liearts  to  the  Lord."  As  if  he  had 
said,  instead  of  being  filled  with  wine-,  as  the  heathen 
are  in  their  festivals,  be  filled  with  the  Spirit  of 
God;  and  sing,  not  as  they  do,  vain  and  impure 
songs  but  such  as  are  spiritual :  and  instead  of  ad- 
dressing your  devotion  to  Bacchus,  or  Venus,  or 
any  other  imaginary  object  of  v/orship,  always  ad- 
dress it  to  the  Lord  of  nature,  and  the  giver  of  all 
things,  "  8i7iging  and  making  mtiody  in  ijour  heart 8  to 
the   Lordy 

From  these  scripture  passages,  as  well  as  from 
reason,  it  appears  unfit,  that  music  should  be  used 
for  selfish^  carnal,  and  sensual  purposes  ;  and  that  it 
ought  to  be  improved,  like  all  other  enjoyments, 
cither  with  an  immediate,  or  ultimate  reference  to 
the  service  of  God.  It  may  be  used  lawfully,  and 
in  the  service  of  God,  at  other  times,  and  in  other 
■ways,  than  the  direct  worship  of  God.  We  may 
use  it,  either  to  relax  the  mind  from  cares,  or  to  en*- 
liven  the  animal  spirits,  when  in  a  state  of  dejectioa 
itnd  languor ;  that  we  may  thereby  be  the  better  fit* 
ted  for  the  active  duties  of  life.  But  the  noblest, 
and  most  important  use  of  music,  is  to  assist  us  ia 
the  worship  of  God,  by  exciting  animation,  and  en- 
kindling a  spirit  of  devotion  in  our  souls.  To  effect 
ihis,  it  has  a  happy  and  powerful  tendency. 

The  several  emotions,  or  passions  of  the  soul,  as- 
one  observes,  have,  each  its  peculiar  language,  and 
give  some  distinguishing  notes  to  the  voice ;  and 
these  different  notes  excite  in  the  mind  the  passions 
which  they  represent.  So  that  from  the  connection 
existing  between  sounds  and  passions,  they  become 
by  turns  the  causes  and  the  effects  of  each  oth- 
er. We  know  there  are  certain  sounds  which  in- 
spire with  ardor  and  resolution  ;  and  others  which 
jnelt  and  dissolve.    But  if  mere  sounds  liavc  this  ef- 


SERMON    XVI.  223 

feet,  surely  much  greater  may  be  produced  by  tl>e 
living  sound  of  human  voices,  harmoniously  combi- 
ned in  singing  such  sacred  songs,  as  are  filled  with 
sentiments  of  piety  and  devotion.  And  such  are 
the  known  effects  of  sacred  music,  applied  to  psal- 
mody, in  the  worship  of  God.  All  the  religions, 
which  have  prevailed  in  the  various  nations  and  ages 
of  the  world,  have  agreed  in  this,  to  solemnize  their 
social  worship,  in  hymns  and  songs.  In  the  church 
of  the  true  God,  it  has  ever  been  a  divinely  institu- 
ted duty.  We  may  trace  it  back  to  the  patriarchal 
dispensation.  Moses  and  the  people  of  Israel,  while 
in  Egypt,  were  acquainted  with  the  practice  of  sing- 
ing the  praises  of  God.  We  find  them,  imiiicdiate- 
ly  upon  their  leaving  Egypt,  and  passing  the  Red 
.sea,  engaged  in  singing  a  song  of  praise  for  their 
deliverance. 

That  psalmody  was  an    instituted  part  of  social 
worship,  after  the   giving  of  the  law,  and  through 
that  dispensation,  is  evident  from  the  book  of  Psalms-, 
and  the   account  we   hav©   of  the   temple-service. 
That  it  was  to  be  continued  under  the  gospel,  is  evi- 
dent, among  many  other  things,  from  the  example  of 
Christ  and  his  disciples,  singing  a  hymn  at  the  cele- 
J>ration  of  the  sacramental  supper  ;  and  from  the  ex- 
ample of  the  Corinthian,  Ephesian,  and  other  church- 
es, together  with  the   directions  given  them  by  tlie 
apostle  relative  to  the  duty.     After  the  time  of  the 
apostles,  the  primitive  Christians  continued  to  prac- 
tise it,  and  that,  not  only  in  public  worship,  but  in 
the  social  worship  of  the  family.     This  is  evident 
from  the  writings  of  the  early  fathers.     We  have 
the  testimony   of  heathen  writers  also  of  that  time, 
that  "  it  v/as  a  custom  among  the  Christians  to  as- 
semble  on   a  certain  day,    and    sing  hymns    unto 
Christ,  as  unto   God."     And  we  know  that  it  has 
been  continued  ever  since,  and  that  it  is  an  exercise 
in  which  they  greatly  delight.     They  feel  disposed 
to  say  with  the  Psftlmist,  *'  Awake  up,  my  glory," 


224  SERMON    XVl. 

and  they  desire  to  awake  to  the  performance  of  the 
duty,  in  all  the  powers  of  their/Souls. 

Since,  therefore,  psalmody  is  an  instituted  part  of 
worship  ;  and  since  it  is  our  duty  to  worship  our 
Maker  with  all  our  powers,  both  of  body  and  soul,  it 
becomes  us  to  attend  seriously  to  the  subject,  and  to 
inquire  relative  to  the  matter  of  the  duty,  and  the 
manner  m  which  it  should  be  performed. 

1.  With  respect  to  the  matter^  or  subject  of  our 
singing,  it  appears  from  the  apostle's  directions  to  the 
ColoSsians,  and  also  to  the  Ephesians,  as  well  as  from 
the  practice  of  the  Jewish  and  Christian  church, 
that  it  must  be  Psalm.9,  Hymnp,  and  Spiritual  Songs. — 
By  'Psalms.)  we  are  to  understand  more  particularly 
the  Book  of  Psalms,  of  which  David,  by  divine  in- 
spiration, was  the  principal  author.  These  divine 
compositions,  not  only  in  the  original,  but  in  all  the 
translations,  paraphrases,  and  versifications  of  them, 
are  distinguished  by  the  title  of  Psalms.  Other  ver- 
sifications upon  sacred  subjects,  whether  those  con- 
tained in  the  sexred  scriptures,  or  such  as  have  been 
written  since,  illustrative  of  gospel  truths,  and  in 
conformity  to  the  word  of  Christ,  are  called  Hymns 
and  Spiritual  Songs.  And  doubtless  all  such  are  in- 
cluded in  the  direction  the  apostle  gives :  "  Let  the 
word  of  Christ  dwell  in  you  richly,  in  all  wisdom, 
teaching  and  adm.onishing  one  another,  in  J^sal??is, 
Hymns,  and  Spiritual  Songs'' 

2.  With  respect  to  the  manmr  o^  performing  this 
dutv,  the  principal  directions  given  us,  are,  to  sing 
with  the  understanding,  and  with  the  Spirit,  making 
melody,  (or  singing  with  grace)  in  our  hearts  to  the 
Lord.  Singing  with  the  midersta7iding,  implies  the 
exercise  and  attention  of  our  rational  powers,  to  the 
subject  matter  of  the  praise  ;  so  as  to  understand  the 
sentiments  expressed.  This  is  of  great  importance. 
If  we  do  not  uuderstand  the  praise  we  offer,  what 


S  E  R  M  O  N    XVI.  2t?5 

advantage  do  we  derive  from  it,  any  more  than  in 
the  expression  of  unmeaning  sounds  ?  It  is  import- 
ant, .therefore,  for  those  who  fierform^  to  command 
their  thoughts,  and  attend  to  the  words,  for  their  own 
advantage ;  and  to  pronounce  them  as  distinctly  as 
possible,  ioT  the  salie  of  those  who  Aear— -and  if  the 
latter  find  it  difficult  so  to  hear  as  to  understand,  they 
should  furnish  themselves  with  books,  that  they  may 
have  their  eyes  upon  the  words.  This,  it  is  feared, 
is  a'point,  not  sufficiently  attended  to  by  the  most  of 
our  worsliipping  assemblies. 

Singing  with  the  understandings  must  also  imply 
a  competent  knowledge  both  of  the  theory  and  prac- 
tice of  the  ait  of  music.  The  design  of  music,  in 
the  social  worship  of  God,  is  to  compose  the  mmd, 
and  enliven  the  devotion  of  the  heart.  But  it  will 
not,  it  cannot  have  the  effect,  unless  performed  with 
an  exactness  of  time,  and  harmony  of  voices.  A 
failure  in  these  will  produce  a  contrary  effect.     The 

_^ .1*-  *  ^     1  '  -  • 

coiiiCinuriGri  cr  narsn,  untutored  Voices^  in  -strains  of 
discord,^  instead  of  assisting  devotion,  interrupts  it ; 
and  excites  sensations  merely  of  distress  and  horror. 
Great  attention,  it  seems,  v/as  paid  to  this  point  in  the 
Je\yish  church,  by  means  of  which,  the  influence  of 
their  sacred  m.usic  upon  the  v/orshippers,  v/as  great 
and^  powerful.  Peculiar  care  was  taken,  that  the 
choir  of  singers  should  be  well  versed  in  music,  and 
familiarly  acquainted  with  the  sacred  songs  they  per- 
formed.^ Those,  who  were  to  perform  either  with 
their  voices,  or  instruments,  were  at  the  common  ex- 
pense, put  under  skilful  instructors.  We  read,  that 
the  sons  of  Hermon,  v/ere  under  the  hands  of  their 
father  for  song  in  the  house  of  the  Lord  ; — and  that 
they,  with  their  brethren,  were  intructed  in  the  songs 
of  the  Lord,  and  were  all  cunning — and  that  Chena- 
niah,  the  chief  of  the  Levites/ instructed  in  song 
because  he  \v^s  skilful.  And  whenever  public  prais« 
was  performed,  a  principal  musician  was  over  the 
song  called,  the  Master   of  the  song ;  by  which   is 


226  SERMON    XVI. 

doubtless  implied,  that  he  led  in  the  tune,  giving  t© 
the  others  the  time  :  Hence,  as  we  read,  they  were, 
as  one  to  make  one  sound.  They  moved  together  in 
exact  time  and  tune  ;  and  the  voices  on  the  different 
parts  were  all,  as  it  were,  melted  into  one  sound.  In 
this  respect,  the  Jewish  psalmody  was  performed 
with  the  understanding,  or  skillfully  ;  and  it  ought, 
as  far  as  possible,  to  be  so  performed  now  in  the 
Christian  worship  ;  both  because  of  the  happy  ef- 
fects of  it,  and  because  we  cannot  expect  that  a  bad 
performance,  even  as  to  the  external  part  of  duty, 
wdli  be  approved  of  God,  while  v/e  are  capable  of  a 
better  ;  that  is,  capable  of  performing  it  in  a  manner 
better  adapted  to  answer  the  end  of  psalmody. 

But  I  proceed  to  mention  a  more  important  par- 
ticular in  the  manner  of  singing  praise.  We  ought 
to  sing  with  the  spirit,  making  melody  in  our  hearts, 
and  to  sing  with  grace  in  our  hearts,  unto  the  Lord. 

These  different  expressions  imply  much  the  same 
thing.  To  sing  luith  the  spirit^  is  to  sing  sincerely, 
and  not  with  a  solemn  sound  upon  a  ihoughtless 
tongue  ; — it  is  to  sing  fei^ently  and  ajfectionately^ 
and  in  a  spiritual  manner,  by  assistance  of  the  Spirit 
of  God.  It  implies,  not  only,  that  we  enter  into  the 
spirit  of  the  sentiments  expressed,  but  that  we  exer- 
cise holy  affections  towards  them,  or  by  means  of  d 
them  ;  and  that  we  rise  in  our  spirits,  in  holy  joy,  or  i 
humble  desires  towards  God,  or  pour  out  our  soul  in 
penitence  and  godly  sorrow  for  sin.  This  is  to  sing 
with  grace,  and  to  make  melody  in  our  hearts.  We 
sing  in  this  manner,  when  we  sing  in  the  exercise  of 
devout  affections  ;  when  our  worldly  and  discordant 
passions  are  cpiieted,  and  the  soul  smoothed  into  love, 
humility,  hope  and  joy  ;  or  when  the  affections  of 
our  hearts  answer  in  unison  to  the  sentiments  of  the 
sacred  song.  Hence  we  often  use  the  expression  of 
having  our  hearts  tuned  to  the  praise  of  God. 

"  Oil,  may  my  heart  in  tune  be  found, 
■  L'.ke  Da\'id's  harp" 


SERMON    XVI.  227 

Hence,  the  Psalmist  said,  "  My  heart  is  fixed ; 
that  \%^  firepared^  as  it  might  be  rendered,  or  tuned 
— therefore  he  called  upon  his  tongue,  and  instru- 
ments of  art,  then  used  in  sacred  music,  to  unite  in 
expressing  the  devout  and  grateful  affections  of  his 
souL  When  the  heart  is  in  tuiie,  or  in  the  exercise 
of  grace,  there  is  a  desire  to  express  its  holy  affec- 
tions, in  songs  of  praise.  The  soul,  in  the  exercise 
of  holy  joy,  or  godly  sorrow,  delights  to  express  and 
indulge  these  affections,  in  well  adapted  strains  of 
psalmody.  When  this  is  done,  there  is  a  reciprocal 
influence.  As  the  heart  affects  the  voice,  causing  it 
to  break  out  in  strains  of  praise,  or  expressions  of 
sorrow,  or  any  particular  affection — so  the  voice  again, 
in  these  strains,  affects  the  heart,  increasing  its  sen- 
sations to  a  still  higher  degree.  To  sing,  therefore, 
with  grace,  making  melody  in  our  hearts,  is  to  have 
our  hearts  fixed,  or  tuned,  and  warmed  by  the  exercise ; 
its  affections  answering  to  the  sentiments  of  the  sa- 
cred song, 

I  only  add,  that  we  are  to  remember  that  our  praise 
is  addressed  to  the  Lord^  and  that  we  are  in  his  pre- 
sence :  "  Singing  with  grace  in  your  hearts  to  the 
Lord."  The  duty  is  performed  directly  to  God,  and 
not  to  inen.  It  ought,  therefore,  to  be  performed 
with  solemnity f  reverence,  and  aive,  in  our  external 
defiortment  ;  on  account,  both  of  its  happy  effect  upon 
the  devotion  of  spectators,  and  the  pain  which  a  vain 
and  trifling  deportment  will  give  to  the  people  of 
God.  Add  to  these  considerations,  the  greatness  and 
majesty  of  God,  who  is  fearful  in  praises,  and  there- 
fore to  be  praised  with  reverence  and  godly  fear. 

Having  thus  shown,  that  we  ought  to  consecrate  all 
our  powei'S  to  the  service  and  worship  of  God ;  and 
that  psalmody  is  an  instituted  part  of  social  worship  ; 
briefly  considering  the  matter  and  manner  of  the 
duty,  as  taught  and  required  in  the  sacred  scriptures, 
I  shall  now  close  with  an 


22B  SERMON    XVI. 

APPLICATION. 

The  subject  is  important  and  practical,  asiseverjr 
thing  relating  to  the  worship  of  God.  As  stich,  it' 
applies  in  the 

1.  Place,  to  all  present,  in  general,  as  members 
of  this  church  and  congregation.* 

We  are  all  particularly  reminded,  this  day,  that' 
psalmody  is  an  instituted  part  of  divine  worship; 
and  that  we  are  all  required  to  take  an  active  part  in 
its  performance  ;  either  joining  with  our  voices,  or 
viniting  with  our  hearts,  calling  upon  all  the  powers 
of  our  sGuls,  to  awake  in  the  duty.  Let  us  consider 
and  improve  it  as  a  duty,  a  privilege,  and  a  delight- 
ful service.  And  since  the  sacred  music  in  our  pub- 
lic worship,  is  now  performed  in  so  improved  and 
perfect  a  manner  externally^  let  us  be  thankful  for 
the  favor,  and  the  help  we  may  receive  from  it  in 
our  religious  assemblies,  and  use  all  proper  influ- 
ence and  exertions  to  have  it  continued.  Let  us  re- 
member, that  it  is  as  really  a  duty,  to  support  thh^ 
as  any  other  part  of  public  worship  ;  and  that  the  ex- 
pense of  preparing  for  it,  ought  always  to  be  defray- 
ed by  the  community.  Those  who  prepare  them- 
selves to  perform,  have  to  pay,  only  in  their  attend- 
ance upon  the  schools,  a  very  large  tax  ;  and  though 
it  is  no  more  than  their  duty  requires,  yet  so  far  as 
they  do  it  iVom  a  desire  that  this  part  of  God's  wor- 
ship may  be  decently  performed,  they  deserve  cur 
grateful  acknowledgments.! 

*  This  discourse  was  first  delivered  by  the  deceased  au- 
thor to  his  oNvh  charge,  on  February  3,  1805.  Alterwards, 
at  a  Singing  Lecture,  to  the  peojjle  of  West  Simsbury, 
(now  Cancori.) 

I  Though  sundry  observations  in  this  part  of  the  discourse 
appear  to  have  been  locally  addressed  by  the  preacher  ; 
yet  they  are  viewed  by  the  editors,  as  too  important  in  their 
iiature,  and  too  extensive  in  their  application,  to  be  wholly 
suppressed;  especially  as  the  same  method  of  supporting 


SERMON    XVI.  229 

It  is  also  an  evident  certainty,  that  if  you  would 
tenjoy  any  benefit  from  psalmody  in  the  worship  of 
God,   you  must  frequently  revive  it.      There  will 
soon  be  need  of  similar  exertions,   to  those  which 
now  have  been  made.     When  you  look  round  on  the 
young  people  who  now  compose  this  choir,  you  must 
expect  S0071  to  see  many  of  their  seats  empty,     h 
mean  not  through  neglect  of  duty,    I  hope  better 
things  of  them,  but  from  their  being  in  some  instan- 
ces providentially  incapacitated   to  attend  ;    and  in 
others  removed,  some  into  other  congregations,  and 
some  to  the  congregation  of  the  dead.     It  v/iil,  there- 
fore,   soon  be  incumbent  upon  those  of  you,   who 
may  survive,  to  bring  forward  others  who  may  sup- 
ply their  places.     All  among  you,  who  have  a  true 
regard  to  the  honor  of  God's  worship  and  the  o-ood 
of  posterity,   will  desire  that  there  may  be  a  long 
succession  of  those,  whose  hearts  and  voices  shall  be 
tuned  to  the  praise  of  God  in  this  house.     Their 
J»rayer  to  God,  is. 

Here  may  our  unborn  sons 

And  daughters  sound  thy  praise, 

And  shine  like  poiish'd  stones 

Thro'  long  succeeding  days. 

Here  Lord  displav  thy  saving  povrer. 

While  temples  stand,  and  inea  adore. 

I  add,  that  as  we  ought  to  see  that  the  psalmody  of 
the  church  be  well  performed  j  so,  when  we  enjoy 
the  favor,  as  we  now  do,  we  ought  to  be  careful  that 
we  do  not  pervert  and  abuse  it.  ^Ve  ought  to  be 
careful  when  we  come  into  the  house  of  God,  to  use 
this  help  aright,  and  sq  as  to  assist  our  devotion  ;  and 
not  attend  upon  it  as  a  mere  exhibition  of  skill.  The 
perfection  of  external  performance  should  not  take 

singing  schools,  and  conductibg  the  worship  bv  rDsahnodv 

u 


230  S  E  R  M  O  N    XVI. 

lip  our  whole  attention,  and  call  off  our  thoughts 
from  the  important  sentiments  expressed.  It  is  pos- 
sible this  may  sometimes  be  the  case,  in  a  degree  ; 
though  it  is  not  the  fault  of  the  music,  as  having  a 
tendency,  in  proportion  to  its  perfection,  to  draw  off 
the  mind  from  the  subject ;  but  if  the  music  be  well 
chosen,  and  proper  for  social  worship,  the  fault  must 
be  in  us.  But,  in  such  a  case,  how  great  is  the  loss  1 
Those  who  suffer  their  minds  to  be  wholly  taken  up 
with  the  order^  the  tiine^  and  the  perfection  of  the 
sound  and  the  harmony,  without  attending  to  the 
sentiment  expressed,  or  the  Being  to  w^hom  the 
praise  is  addressed,  not  only  lose  the  best  part  of 
the  entertainment,  but  are  guilty  of  mocking  God. 
Hcv/  much  such  lose,  many  can  testify  from  their 
own  experience,  having  received,  in  addition  to  a 
taste  for  music,  a  love  of  divine  truth.  Not,  but 
that  merely  the  music — the  sound  of  voices  sv/eetly 
harmonizing  in  solemn  and  pathetic  airs^  v/here  no 
sentiment  is  expressed,  might  have  a  good  effect  on 
the  mind,  in  respect  to  devotion  ;  yet  it  is  the  divine 
truth  expressed,  which  has  the  principal  effect  in 
exciting  gracious  affections.  •  It  is  by  the  truthy 
which  through  the  medium  of  music  melts  into  the 
heart,  that  the  niost  sublime  joy  and  exquisite  de- 
light of  the  soul  are  excited.  In  respect  to  this, 
hear  the  experience  of  Austin,  an  early  Christian 
father.  It  has  doubtless  been  often  the  experience 
of  all  who  delight  in  the  truth,  and  in  the  worship 
of  God.  "  How  much,"  said  he  (addressing  himself 
to  God)  "  hov/  much  have'  I  v/ept  at  thy  hymns  and 
songs,  being  exceedingly  inoved  at  the  voices  of  the 
church  sweetly  sounding.  Their  voices  pierced  in- 
to my  cars  ;  the  truth  (which  they  expressed)  melted 
into  my  heart — from  thence,  pious  affections  were 
raised,  and  it  v/as  v/ell  with  me." 

I  only  add,  that  if  psalmody  be  so  important  and 
useful  in  the  public  v»'orship  of  God,  it  must  also  be 
useful  in  the  devotion  of  the  family.     It  v/as  used  by 


SERMON    XVI.  231 

the  primitive  Christians  in  their  families.  They 
used,  frequently  after  a  meal,  to  sing  a  psalm,  be- 
fore rising-  from  the  table,  to  give  thanks.  This 
was  instead  of  the  vain  songs,  y/hich  the  heathen 
used  to  sing  at  their  feasts.  But  especially  hi  the 
stated  v/orship  of  the  family  on  the  Lord's  day,  psal- 
mody was  practised,  and  ought  now  to  be  practised 
in  Christian  families.     But 

2.    The  subject  applies  particularly  to  the  choir  of 
singers. 

My  friends^  God  has   given  you  natural  powers 
and  faculties  to  worship  and  praise  him  ;  and  you 
are  now  qualified,  at  least  in   respect  to  the  external 
part,  to  join  in  the  psalmody  of  God's  house.     Con- 
sider the  importance  of  performing  it  with  a  right 
heart — of  being  enabled  sincerely  to  say,  '^  My  helirt 
is  fixed — awake  up,  my  glory — I  myself  will  awake 
to  praise  the  Lord."     Endeavor  to  perform  the  duty 
to  the  edification  of  others,  by  a  suitable  deportment. 
Perform  it  with     reverence     and    solemnity.     Re- 
meniber  that   God   is  fearful  in  praises — that   you 
are  in  his  presence,  and  must  give  account.     Feci 
the  importance  of  care  to  retain  your  qualifications, 
and  of  your  persevering  in  the  performance  of  this 
duty  in  the  house  of  God,  being  always  found  in  your 
places.     Let  not  the  predictions  of  some,  that  vou 
will  soon  grow  remiss  and  leave  your  seats,  after  all 
the  pains  which  have  been  taken,  be  verified.     Let 
it  not  appear  by  your  conduct,  in  this  respect,  that 
you  have  had  no  serious  motives,  in  preparing-  yo'^r- 
r.elves  to  join  in  this  part  of  worship ;  but  on  the 
contrary,    manifest  that   you   delight   in    the  duty. 
Ihis  will   be    the    best    expression  of  respect  and 
gratitude  you  can  make  to  your  worthy  instructor, 
lor  all  his  exertions  and   faithful   care.     I  mention 
this  because  I  presume  it  will  not  be  a  small  motive 
with  you.     But  I  will  mention  an  iiifinitelv  higher 
motive.      You  owe  it  to  God,  and  the  ho7ior  of  hi  a  %vor 


2S2  SERMON    XVI. 

&hip.  Be  exhorted  to  consider  these  things  serious- 
ly. Consider,  especially,  the  necessity  of  your 
hearts  being  prepared,  not  only  for  this  duty,  but 
for  all  others,  by  the  renewing  and  sanctifying  influ* 
cnces  of  the  Spirit  of  God.  Remember  you  must 
soon  appear  at  the  judgment  seat  of  Christ.  Soon 
will  you  cease  to  hear  the  gospel ;  and  soon  your 
tongues  will  cease  to  chant  the  songs  of  Zion.  Oh^ 
let  the  thought  solemnize  your  minds — ciuicken  you 
to  seriousness,  and  a  choice  of  God  for  your  portion. 
Look  forward  to  the  momentous  scenes  of  futurity^ 
and  seasonably  reflect,  how  awful  the  state,  after 
having  been  active  in  externally  praising  God,  in  his 
public  v/orship,  here  on  earth,  to  be  confined,  at 
last,  to  the  society  of  hypocrites,  unbelievers,  and 
infernal  spirits,  where  horrid  discord^  enmity^  and 
anguish  of  soul  will  for  ever  reign  !  May  God,  of  his 
grace,  deliver  us  all  from  such  a  portion,  attune  ouiv 
hearts  to  his  worsliip  here,  and  prepare  us  to  join 
the  blessed  ehoir  of  the  heavenly  world,  in  singing 
the  glories  of  God  and  the  Redeemer,  to  eterngii. 
^gesl    Amen, 


SERMON   XVIL* 


DUTY    OF  rRAYIKG  FOR  MINISTERS  OF  THE  GOSPEL, 


1  THESSALONIANS  V.  25. 


Brethren^  firaxj  for  us. 


I 


N  these  words,  we  notice,  in  the  first  place,  the  en- 
dearing appellation,  with  which  the  apostle  address- 
ed the  Christians  to  whom  he  wrote.  He  stiles  them, 
brethren.  Though  an  apostle,  yet  considering  them 
as  children  of  the  same  heavenly  Father,  and  as  hold- 
ing different  stations  in  the  same  family,  with  him- 
self, he  delighted  to  address  them  as  brethren. 

We  notice,  secondly,  the  subject  of  the  apostle's  re- 
quest ;  "  Brethren, /ira^ybr  w£."  We  have,  there- 
fore, this  doctri?ie. 

It  is  our  duty  to  pray  for  the  ministers  of  the  gos- 
pel, and  particularly  for  those  with  whom  we  are 
connected,  and  who  watch  for  our  souls.  I  would 
shew, 

I.  What  should  be  the  subject  of  our  prayers  for 
the  ministers  of  the  gospel.     And 

*  Preached  on  a  day  of  fasting,  preparatory  to  an  ordi- 
nation. 

U  3' 


534  SERMON    XVII. 

II.   Why  we  should  pray  for  them.     I  shall  then 
apply  the  subject. 

I.  I  would  shew  what  should  be  the  subject  of  our 
prayers  for  the  ministers  of  the  gospel. 

It  is  obvious  that  we  ought  to  pray,  that  they  may 
be  furnished  for  their  important  work,  by  a  saving 
knowledge  of  Christ — a  thorough  and  mtimate  ac- 
quaintance with  divine  truth — aptness  to  teach — bold- 
ness to  declare  the  counsel  of  God  faithfully  and  ful- 
ly— a  tender  compassion  for  sinners — and  an  ardent 
zeal  for  God ;  together  with  great  prudence,  pa- 
tience, praycrfulness,  watchfulness,  and  circumspec- 
tion, that  the  ministry  be  not  blamed  :  in  a  word, 
that  God  would  be  with  them  by  his  Spirit,  to  assist, 
own,  and  succeed  them,,  in  their  work ;  that  they 
may  save  themselves  and  those  who  hear  them  ^ 
and,  finally,  receive  a  crown  af  glory,  from  the 
chief  shepherd,  at  his  appearing. 

Nor  is  ii  sufficient,  that  we  pray  for  them,  in  thiis 
general  m.anner  -^  but  so  far  as  we  become  acquainted 
with  any  of  their  particular  temptations  and  difficul- 
ties, we  should,  with  reference  to  these,  beseech  of 
the  great  head  of  the  church,  so  to  impart  the  influ- 
erices  of  his  Spirit,  to  uphold  and  strengthen  them, 
that  their  trials  may  work  for  their  own  good,  and 
tlie  furtherance  of  the  gospel. 

I  proceed  to  shew,  more  particularly, 

II.  TVhy  we  ought  thus  to  pray  for  the  ministers 
of  the  gospel. 

1.  We  ought  thus  to  pray  for  them,  and,  espe- 
cially, that  they  may  have  the  grace  of  God  in  their 
hearts,  and  labor  sincerely  and  faithfully  in  the  cause 
of  Christ,  liecause  if  it  be  otherwise  v/ith  them,  the 
consequences  will  be  most  awful  to  themselves. 

Graceless  and  unfaithful  ministers  are  those  refer- 
ed  to  by  Christ,  when  he  says,  that  at  the  great  day, 


SERMON    XVII.  255 

Tin  any  will  say  unto  him  :  "  Lord,  Lord,  have  we  not 
prophecied  in  thy  name  ?"  to  whom  he  will  reply, 
"  I  never  knew  you,  depart  from  me,  ye  that  work 
iniquity." 

The  salvation  of  a  minister  of  the  gospel,  on  its 
own  account,  aside  from  the  consequences  of  it  to 
others,  is  as  important  as  that  of  any  other  man.  In 
some  respects  it  is  more  so  ;  for  if  he  perish,  his  de- 
struction will  be  peculiarly  aggravated.  He  watches 
for  souls ;  and  if  any  perish,  through  his  unfaithful- 
ness (as  they  will  do,  if  he  have  no  grace)  his  sin  is 
that  of  blood-guiltiness,  the  greatest  of  sins,  a  sin 
against  the  life  of  man,  and  not  merely  against  the 
life  of  the  body^  but  against  the  eternal  life  of  the  soul. 
Oh,  how  dreadful  must  be  the  doom  of  such  a  minis- 
ter, who  to  the  guilt  of  many  other  aggravated  sins, 
the  expressions  of  an  impenitent  heart,  superadds 
the  guilt  of  the  blood  of  many  souls.  As  we  have 
reason  to  fear  that  many  will  receive  this  doom,  we 
should  pray  for  all  in  the  ministry,  and  for  all  who 
are  about  to  enter  into  it,  that  God  would  not  suffer 
them  to  be  deceived,  but  grant  them  his  grace  and  a 
saving  knowledge  of  Christ,  that  they  may  find  mer- 
cy of  the  Lord  in  that  day. 

2.  We  ought  to  pray  for  the  ministers  of  the  gos- 
pel, on  account  of  the  importance  of  their  work,  and 
the  infinitely  interesting  consequences  of  their  faith- 
fulness, or  unfaithfulness,  to  the  people  of  their 
charge. 

Unfaithfulness  in  a  minister,  arising  from  a  graceless 
heart,  is  most  dangerous  to  a  people,  and  is  ordinari- 
ly  the  occasion  of  ruin  to  many.  Whatever  specu- 
lative knowledge  a  man  may  have,  yet,  if  he  have 
not  received  the  love  of  the  truth,  he  will  not  feel  its 
importance.^  A  man  who  is  unacquainted  with  the 
plague  of  his  ov/n  heart,  will  not  be  inclined  to  en- 
ter deeply  into  the  subject  of  man's  depravity,  and 
to  urge  the  necessity  of  the  aliXilghty  energy  of  the 


236  S  E  R  M  O  N    XVII. 

Holy  Spirit,  to  change  the  disposition.  He  who 
never  knew  the  terrors  of  the  law,  will  not  be  able  to 
say,  v/ith  the  apostle,  "  Knowing  the  terrors  of  the 
Lord,  we  persuade  men."  He  who  sees  not  the 
glory  of  God,  in  the  face  of  Jesus  Christ,  will  be 
unskilful  in  leading  distressed  souls  to  a  dying  Sa- 
viour. He  who  is  not  experimentally  acquainted  with 
gracious  exercises,  will  generally  fail  in  making  dis- 
tinctions between  true  and  false  religions.  He  will 
not  feel  for  the  v/ounded  in  spirit,  nor  be  able  to  ap- 
ply the  balm  of  the  gospel.  He  will  not  often  preach 
the  distinguishing  doctrines  of  the  cross  ;  but  choose 
rather  to  deliver  such  discourses  as  are  designed 
chiefly  to  please  his  hearers.  If  they  are  fond  of 
hearing  discourses  on  mere  morality,  he  will  gratify 
thern.  If  they  wish  only  for  a  little  sabbath-parade, 
his  sermons  will  be  short  and  evifity.  If  some  among 
his  people  love  the  distinguishing  truths  of  the  gos- 
pel, which  are  hated  by  others,  he  will  endeavor  ta 
use  such  expressions  as  may  be  understood  in  a  sense 
to  satisfy  the  one,  and  at  the  same  time  in  a  sense 
which  will  not  dissatisfy  the  others.  He  will  rock 
the  cradle  of  the  secure,  and  never  alarm  sinners  by 
making  the  humbling  and  searching  truths  of  the 
gospel,  blaze  upon  their  guilty  consciences.  How 
alarming  are  the  prospects  of  a  people,  in  these  cir- 
cumstances I  How  rarely  are  any  amonp;  them  prick- 
ed in  the  heart,  and  led  to  cry,  "  What  must  we  do 
to  be  saved?"  How  much  more  hopeful  are  the  pros- 
pects of  those  to  whom  God  gives  faithful  ministers, 
such  as  know  the  grace  of  God,  and  have  their 
hearts  fired  with  holy  zeal,  in  the  cause  of  Christ, 
and  for  the  salvation  of  men  I  They  declare  the 
whole  counsel  of  God.  I'hey  lay  open  to  sii^iners 
their  awful  danger,  and  their  only  remedy,  beseech- 
ing them  in  Christ's  stead  to  be  reconciled  to  God. 
Their  labors  are  more  or  less  successful.  The  word 
is  accompanied  with  power.     Sinners  are  converted 


SERMON    XVII.  257 

to  God,  and  saints  sweetly  fed  upon  the  truth  as  it  is 
in  Jesus. 

We  are  authorized,  from  scripture  and  experience, 
to  expect  that  eminent  faithfuhiess  and  spirituality  in 
a  minister   will   imuaily  be    attended    with   eminent 
usefulness.     Look  for  instance  to  Ezra,    who    was  a 
chief  instrument  in  the  great  reformation  in  the  Jew- 
ish church,  about  the  time  of  its  return  from   Baby- 
lon, a  man  who  "  had  prepared  his  heart  to  seek  af- 
ter the  law  of  the  Lord,  and  to  do  it,  and  to  teach  sta- 
tutes and  judgments  in  Israel  ;"   who  had  "  fasted 
and  prayed  at  the  river  Ahava,"  previous  to  his  great 
undertaking,   and  was  afterwards  "  sorely  astonished 
and  in  heaviness,"  and  "  would   eat    no  meat,  nor 
drink  water ;"  but  "  fell  upon  his  knees   and  spread 
out  his  hands  to   the  Lord  his   God,"  on  account  of 
the  transgression  of  his  people.     Look  to  Nehemiah, 
another  great  instrument  in   the  same  work, — to  the 
apostles — to  Luther,  Calvin,  and  others,  in   the  time 
of  the  reformation  in  the  Christian  church — to  Elliot, 
Edwards,  Brainard,  and  hundreds  of  others ;  who  were 
eminently  spiritual,  and  peculiarly  devoted  to   God  ; 
whose  hearts  burned  Avith  love  to  Christ,  and  to  the 
souls  of  men  ;  who  looked  on  their  hearers,  as  Chrisl 
looked  on  Jerusalem,  and  wept  over  them  ;  and  whose 
labors  Avere  wonderfully  blessed.    Blessings  from  the 
labors  of  m.en  like  these  will  usually  follow.     I    say 
usually  ;  because  God,  to  convince   us   of  his   sove- 
i^ignty,  and  the  insufficiency  of  means,   sometimes 
suflers  it  to  be  otherwise.     Still  he  is  not  wanting  in 
giving  encouragement  to  what  he  approves  of,  wt.er- 
ever  it  is  found.     How  important,   then,  it  is,  that 
ministers  of  the  gospel  should   be  truly  faithful,  and 
spiritual  in  their  labors  ;  and  that  we  make  this  the 
subject  of  our  prayers  for  them  I 

3  We  should  pray  for  ministei-s  of  the  gospel,  be- 
cause of  the  arduous  nature  of  their  work  ;  the  tri- 
als and  temptations,  which  they  meet  with,  inpursu- 


238  SERMON    XVI-I. 

ingit  ;  and  the  numerous  enemies,  within  and  with- 
out, which  they  must  encounter.  They  are  tried 
by  the  foolishness  of  ignorant  men,  who  are  opposed 
to  the  truth.  Hence  the  apostle  says,  "  Pray  for 
us,  that  we  may  be  delivered  from  unreasonable 
and  wicked  men."  They  are  tried  by  temptations, 
addressed  to  their  love  of  ease,  and  the  applause  of 
men.  They  find  that  faithfulness  often  involves 
them  in  trouble  ;  and  that  their  own  hearts  occasion 
much  difficulty  in  the  prosecution  of  their  work. 
Considering  how  arduous  a  work  it  is,  how  much 
study  and  critical  att-ention  are  requisite,  to  bring 
forth  the  whole  counsel  of  God,  rightly  to  divide  the 
word  of  truth,  and  give  to  every  one  a  portion  in  due 
season,-^-often,  too,  disheartened  and  dejected,  they 
exclaim,  "  Who  is  sufficient  for  these  things." 
They  are  indeed  insufficient.  Though  the  treasure 
of  the  gospel  is  committed  to  them,  yet  they  are 
but  "  earthen  vessels."  "  The  excellency  of  the 
power  is  of  God,",  and  all  their  sufficiency  is  of  Him. 
They  therefore  greatly  need  and  desire  the  ardent 
prayers  of  their  brethren.  A  belief  that  they  re- 
ceive them  is  often  an  excitement  to  greater  anima- 
tion in  duty.  If,  on  the  morning  of  the  Lord's  day, 
and  at  other  times,  they  can  reflect  that  the  praying 
part  of  their  people  are  now  carrying  them  to  the 
throne  of  grace  in  the  fannly  or  closet,  and  pleading 
that  in  the  house  of  God  they  may  be  ftiithful,  spir- 
itual, and  successful,  hov/  must  they  be  hnmbled  if 
themselves  are  cold  ;  brought  with  renewed  assidui- 
ty to  the  same  throne  of  grace  on  their  own  ac- 
count ;  and  be  thus  furnished  to  come  forth  to  their 
people,  "  in  the  fulness  of  the  blessing  of  the  gos- 
pel of  peace  !" 

4  We  ought  to  pray  for  the  ministers  of  the  gos- 
pel, on  account  of  the  happy  effi^cts  it  will  have  on 
our  own  minds.  It  wiil  have  a  powerful  tendency 
to  bind  us  to  tliem  in  Christian  affection.     W'e  can- 


SERMON    XVil.  259 

not  truly  pray  for  our  mmister  :  we  cannot  feel  such 
an  interest  m  his  trials,  as  to  present  them  before  the 
throne  of  grace,  and  at  the  same  time    be  unfriendly 
and  uncandid  towards  him,  and   disposed  to  publish 
and  exaggerate  his  failin;2:s.and  imperfections.     My 
brethren,  I  will  venture  the  enmity  of  the   man  who 
sincerely  and   daily   prays    for    me,  and  carries  my 
failings  to  the   throne   of  grace.     He    will  not   ex- 
agerate  them  there  ;  nor,  after  carrying  them  there;, 
will  he  be  disposed  to  exaggerate,   or  expose    them 
elsewhere.     To  pray  for  our  enemies  tends  to  pre- 
vent or  soften  down  the   acerbity    of  feeling,  which 
might  otherwise   exist,  and  to  call   into  exercise  a 
proper  temper  towards  them.     How  important  then, 
It  is  that  we  pray  for  ministers  of  the   gospel,   and 
especially    for  those,  who  watch  for  our  souls  !  It 
will  probably  be  a  means  of  rendering  the?n  faithful  • 
and  \vill   certainly   tend  to   render  us  friendly  and 
candid,  and  thus  prepare  our  hearts   to  receive  the 
word  of   God   which    they  dispense,   and   to  bring 
forth  the  fruits  of  inward  godliness,  in  a  well  ordered 
lite  and  conversation. 

What  remains  is  a  brief 

APPLICATION. 

1 .  Do  unfaithful  ministers  expose  themselves  to  a 
dreadful  condemnation,  and  should  we  therefore  prav 
tnat  they  may  be  faithful  ?  How  unreasonable  then 
It  is,  and  how  evidential  of  perverseness,  to  censure 
them,  even  m  one's  heart,  for  exhibiting  such  truths 
as  are  evidently  contained  in  the  bible  !  Can  the  bi- 
ble be  the  word  of  God,  and  yet  teach  doctrines  not 
to  be  preached,  by  those  who  are  under  obligations 
"to  declare  the  whole  counsel  of  God?"  Indeed 
snould  any  really  differ  from  the  preacher  in  senti- 
ment, yet,  to  treat  him  unkimlly,  to  speak  of  him 
wita  bitteraess  and  malignity,  or  even  cherish  un- 
friendly feelmgs  towards  him  in  the  heart,  would  be 
very  aisingenuous,    and  totally  unchristian.     Would 


24Q  SERMON    XVII. 

^ny  serious  mind  think  the  better  of  a  man,  for  with* 
holding,  or  disguising  what  he  supposed  to  b^e  tha 
truth,  merely  to  please  his  hearers  ?  Would  any  wish 
his  minister  not  to  be  a  man  of  integrity  ?  Would 
he  wish  him  to  be  a  mere  temporizer,  who,  even  in. 
speaking  to  God  for  immortal  souls,  would  attempt 
to  please  at  the  expense  of  truth  ?  Yet  when  any 
censure,  or  are  angry  with  ministers  for  inculcating 
what  they  think  to  be  the  truth,  they  practically  de- 
clare that  they  would  have  them^  disregard  all  honesty, 
truth,  and  duty.  No  person  who  sincerely  prays  for 
his  minister  will  be  guilty  of  this. 

2.  In  view  of  what  has  been  said,  how  important, 
how  solemn,  how  arduous,  must  appear  the  under- 
taking, to  preach  the  gospel  to  perishing  sinners, 
and  take  the  charge  of  immortal  souls  I  And  in  this 
view,  how  solemn  is  the  present  occason,  and  how- 
interesting  the  expected  transaction  of  the  ensuing 
week,  to  our  young  brother,  the  eolleague  pastpr 
elect  of  this  people  ! 

DEAR  SIR, 

You  doubtless  feel  the  tr^msaction  to  be,  in  its  con* 
sequences,  infinitely  important,  and  that  you  need 
the  prayers  of  ail  the  people  of  God,  that  you  may 
he  prepared  for  the  scene.  But  we  trust  you  have 
counted  the  cost,  and  sincerely  committed  the  mat- 
ter to  God,  saying,  "  Lord  what  wilt  thou  have  me 
to  do?"  and  that  you  are  ready  to  serve,  in  the  gos- 
pel of  his  Son,  in  this  place,  if  he  open  to  you  the 
door,  giving  yourself  unto  this  people,  as  their  ser* 
Vant  in  Christ  Jesus»  Be  exhorted  still  to  give  yovir- 
self  to  humiliation  and  prayer,  that  you  may  be  pre- 
pared for  the  solemn  day  of  your  consecration. 
Should  you  be  set  apart  to  the  ministry,  Oh  !  how 
much  would  you  need  the  presence  of  God  in  that 
transaction  ! — How  much  in  the  whole  course  of 
your  work  ! — You  are  doubtless  ready,  to  say,  as  did 
Moses,   "  If  thy  presence  go  not  up  with  me,  take 


SERMON    XVII.  241 

me  not  hence."  But  -while  you  feel  )'our  o-wn  insuf- 
ficiencvj  and  look  to  the  head  of  the  cliurch,  you 
may  hope  for  his  presence,  to  support  and  succeed 
you,  while  laboring  in  his  name,  for  he  hath  said, 
*<  Lo  I  am  with  you." 

3.  Is  the  gospel  ministry  of  so  great  importance 
to  a  people  as  we  have  seen  ;  and  faithfulness  or  un- 
faithfulness in  it,  of  such  serious  influence  and  last- 
ing consequence  ?  Then,  this  day  is  also  a  solemn 
day  to  this  church  and  society. 

You  are  contemplating,  my  friends,  an  important 
transaction.  Your  aged  pastor,  having  worn  out 
Ids  life  and  strength  in  your  service,  has  the  satisfac- 
tion of  seeing  you,  who  are  all  his  children,  united 
in  the  choice  of  one  to  be  a  colleague  and  successor 
in  the  ministry,  to  whom  he  can  cheerfully  leave 
you.  You  are  hoping  that  the  great  head  of  the 
church  is  about  to  bestow  upon  you  an  ascension 
gift, — a  pastor  after  his  own  heart,  who  Vyill  feed  you 
with  knowledge  and  understanding.  If  you  arc  sen- 
sible of  the  value  of  such  a  gift,  you  will  be  humble 
on  this  day  in  view  of  your  un worthiness  ;  and  will 
rejoice  on  the  day  appointed  for  the  bestowmcnt, 
•with  humble  thankfulness  and  holy  joy.  Such  a 
gift,  God  grant  that  you  may  receive,  and  that  we 
may  all  be  prepared  to  give  up  an  account  of  the  im- 
provement of  our  talents.     Amen. 


W 


SES 


SERMON  XVIII. 


Jl£ST   fOU  TUfi  ;^SOPL£   0?    GOO. 


HEBREWS  IV.  9. 
There  remaineth  therefore  a  rest  to  the  people  of  God: 

±  HE  apostle  in  this  chapter  is  endeavoring  to 
show,  that  for  Christians  under  the  gospel,  as  well  as 
the  Israelites,  there  is  a  rest  as  an  object  of  their 
hopes  and  labors — a  rest,  typified  by  God*s  resting 
on  the  seventh  day,  and  blessing  it  ;  and  by  Israel's 
resting  in  the  land  of  Canaan.  He  proves  this,  by 
the  words  of  David  in  the  ninety -fifth  Psalm,  which 
intimate  that  there  was  then  a  rest  to  be  obtained  by 
God's  people  ;  and  that,  in  order  to  possess  it,  they 
must  hear  his  voice,  and  not,  as  their  fathers  were, 
be  unbelieving  and  disobedient. 

The  reasoning  of  the  apostle,  in  brief,  is  this  : 
that  if  -Toshua  had  given  to  the  Israelites  that  final 
rest,  which  God  intends  far  his  people,  David  would 
not  have  spoken  of  another  rest  which  was  future,  as 
he  did,  even  when  they  v.  ere  in  possession  of  Canaan. 
He  therefore  drav/s  the  conclusion  in  the  text,  tliat 
"  there  remaineth  a  rest  to  the  people  of  God." — 
Suffer  me,  my  brethren,  to  Itu]  your  miiids,  from 
thes^  v/ordsj 


'U4>  S  E  R  M  O  N    XVItl. 

I.  To  consider  the  character  of  those  who  shall 
enter  into  this  rest.     And, 

II.  The  nature  of  that  rest  which  is  reserved  oii 
remiAineth  for   such. 

I.  What  iii  the  character  of  those  who  are  entitled 
to  the  rest  respected,  and  who  shall  enter  into  it  ? 

They  are  called  in  the  text,  "  the  people  of  God.'* 
But  all  are  not  God's  people.  Some  openly  renounce 
iiim,  and  set  themselves  against  him  and  his  kingdom  y 
and  some,  who  profess  to  be  his  people,  and  avouch, 
him  to  be  their  God,  yet  in  works  deny  him,  and  will 
not  be  owned  by  him,  or  suffered  to  see  his  rest. — . 
Who  then  are  the  people  of  God,  and  by  what  are 
they  distinguished  ?  Let  us  hear  the  description  from 
God's  Spirit,  by  the  mouth  of  the  apostle,  Phil.  iii.  3. 
*'  We  are  the  circumcision,"  (i.  e.  the  true  people  of 
God,)  "  who  worship  God  in  the  spirit,  and  rejoice 
in  Christ  Jesus,  and  have  no  confidence  in  the  flesh.'* 

The  people  of  God  of  old,  who  were  to  enter  into 
the  rest  of  Canaan,  were  distinguished  from  the  rest 
of  the  v/orld,  by  many  things,  and  particularly,  by 
circumcision.  In  allusion  to  this,  the  apostle,  speak- 
in?^  of  Chrisiii'.ns,  who  should  enter  into  that  rest 
w^iiich  remaincth,  calls  them  "  the  circumcision  ;'* 
they  being  indeed  the  subjects,  of  that  circumcision, 
which,  a3  expressed  by  the  apostle,  "  is  made  without 
hands.'*  And  he  adds  several  things  as  the  peculiar: 
characteristics  of  such.     As, 

1.  That  they  "  worshp  God,"  and  "  worship,  hiiir 
"  in  the  spirit."  It  is  a  characteristic  of  the  enemies 
of  God,  that  they  neglect  prayer — they  call  not  upon 
the  name  of  the  Lord.  Or  if  at  any  time  they  begin  to 
call  upon  him,  it  is  in  a  formal  and  servile  manner — . 
they  delight  not  in  the  duty,  and  offer  no  spiVitual 
service.     Eut  the  people  of  God  give  themselves 


SERMON    XVIII.  245 

unto  prayer,  secret,  social,  and  public.  They  delight 
to  draw  near  to  God.  Their  langiiai^e  is,  "  I  will  c^o 
unto  the  altar  of  God,  unto  God,  my  exceeding  joy.'* 
They  "  worship  God  in  the  Spirit."  The  Spirit 
helpeth  their  infirmities,  and  maketh  intercession  for 
them  with  groanings  which  cannot  be  uttered  :  The 
Spirit  of  Christ  is  sent  forth  into  their  hearts,  crying^ 
Abba  Father. 

2.  It  is  a  characteristic  of  the  people  of  God,  that 
they  rejoice  in  Christ  Jesus.  He  is  the  foundation  of 
all  their  hopes,  ai.d  their  hearts  are  drawn  out  towards 
him,  as  being  the  brightness  of  the  Father's  glory,  and 
express  image  of  his  person :  the  chief  among  ten 
thousand  and  altogether  lovely.  "  Whom,  having 
not  seen"  (says  the  apostle)  "  ye  love :  in  whom, 
though  now  ye  see  him  not,  yet  believing  ye  rejoice 
with  joy  unspeakable,  and  full  of  glory." 

3.  It  is  a  characteristic  of  God's  people,  that  they 
have  no  confidence  in  the  flesh.  They  are  deeply 
convinced  that  in  them  i.  e.  "  in  their  flesh  dv/eiicth 
no  good  thing."  They  feel  totally  helpless  in  them- 
selves, and  wholly  dependent  on  God.  They  see  the 
folly  of  trusting  to  their  own  strength,  or  wisdom, 
and  look,  for  every  thing,  to  Christ  alone.  He  is  of 
God,  made  unto  them,  wisdom,  strength,  sanctifica- 
cation,  and  redemption ;  and  they  cheerfully  acqui- 
esce in  the  divine  injunction,  "  let  him  that  glorieth 
glory  in  the  Lord."  Such  are  some  of  the  distin- 
guishing marks  of  the  people  of  God^  who  are  to  en- 
ter into  his  rest. 

We  proceed  ciicreforcj 

IT.  To  consider  tlie  nature  of  this  rest,  and  what 
is  included  in  it. 

^  1 .  We  notice  that  it  is   spoken  of  as   remaining. 
The  idea  is,  thiit  it  is  future  ;  and  is  not  to  be  eiiteiv 

W  3 


346  SERMON  XVIII. 

ed  upon  in  this  life.     The  rest  respected  is  the  heav- 
enly rest. 

There  is  a  sense  however,  in  which  ail  Christians 
enter  into  a  present  rest.  They  are  freed  from  the 
terrors  of  a  giiiity  conscience,  throogh  the  blood  of 
the  atonement.  They  delight  in  the  sabbaths,  the 
ordinances,  and  the  word  of  God.  They  are  ful-y 
sriisned  with  the  way  of  life  in  the  gospel.  They 
find  joy  and  peace  in  believing- ;  and  can  testify  to 
the  faithfulness  of  Christ  in  fulfilling  his  promise  :— 
*'  Come  unto  me,  all  ye  that  labor  and  are  heavy  laden, 
and  I  will  give  you  rest."  In  tlie  world  they  have 
tribulation,  but  in  him  they  have  peace.  A  peace 
and  rest  of  soul,  which  the  world  can  neither  give 
nor  take  awav.  Bvit  the  heavenly  rest  is  infinitely 
fcuperior  to  this.  It  is  a  rest  from  all  labor  and  pain 
of  body,  from  all  crosses  and  afflictions ;  and  from 
all  sin  and  temptation.  The  present  life  is  a  life  of 
hibor.  In  consequence  of  the  fall,  labor,  fatigue, 
and  toil,  either  of  body  or  mind,  are  the  portion  of 
the  children  ot  men.  Not  only  so,  but  some  of  oup 
fellow  creatures,  and  most  commonly  some  of  our 
acquaintances  and  friends,  if  not  ourselves  also,  are 
j^roaning  in  distress,  and  borne  down  under  a  weight 
of  sorrow.  But  from  all  these,  the  children  of  God 
rest  at  death.  Sickness  never  enters  tli,e  tomb. 
Pain  and  distress  are  not  known  in  the  grave-.  The 
body  of  the  saint  lies  dov*'n  in  the  dust,  and  sweetly 
sleeps  until  the  resurrection.  Of  this.  Job  in  his  af- 
IHction  had  a  pleasing  view,  when  he  said,  "  there 
the  wicked  cease  from  troubling,  and  there  the  weary 
be  at  rest."  The  children  of  God,  also,  at  death 
rest  from  crosses  and  afflictions.  Man  that  is  born 
of  a  woman  is  of  few  days,  and  full  of  trouble.  Dis- 
appointments, crosses,  bereavements,  and  an  almost 
infinite  variety  of  sorrows,  are  constantly  ready  to 
attack  us.  Among  the  trials  which  are  the  lot  of 
men,  in  this  life,  none  are  more  distressing  than 
the  deulh  of  near  connectionsj  and  beloved  friends^ 


SERMON    XVIII.  247 

Is  the  husband  deprived  of  the  wife  of  his  bosom,, 
the  partner  of  his  joys,  the  solace  of  his  affliction  ? 
Is  the  wife  bereft  of  a  kind  husband,  her  guide,  her 
protector,  her  faithful,  tender,  and  affectionate  friend  ? 
Is  the  kind  father  called  to  close  the  eyes  of  an  on- 
ly son,  or  the  fond  mother  to  part  with  the  smilin^^ 
infant  at  her  breast  ?  These  indeed  are  trying  scenesi 
They  brmg  a  weight  of  sorrov/  which  almost  breaks 
the  heart.     Says  the  poetj 

"  Oh,  the  tender  ties. 
Close  twisted  with  tlie  fibres  of  '.\e  heart  ! 
Which,  broken,  break  them  ;  and  drain  off  the  soid 
Of  human  joy;  and  make  it  pain  to  live. 
And  is  it  then  to  live,  when  such  friends  pait  .-* 
Tis  tlie  survivor  dies." 

But  from  all  tliese  afflictions  the  people  of  God,  at 
death,  are  free.  Nor  shall  they  any  more  feel  any 
loss,  disappointment,  or  sorrow.  God  shall  wi^oe 
away  all  tears  from  their  eyes.  Then  also  they  rest 
Irom  sin  and  temptation  ;  and  from  the  molestations 
«f  all  their  spiritual  enemies.  While  in  this  life  thev 
labor  almost  continually  under  the  burden  of  sin. 
They  find  so  many  lusts  unmortified  ;  are  surround- 
ed with  so  many  temptations  ;  and  sa  often  fall  into 
shi,  that  they  groan  and  are  troubled  as  Paul  w^a« 
when  he  said,  «  O  wretched  man  that  I  am,  m  ho 
shall  deliver  me  from  the  body  of  this  death  r"  In  this 
v/orld  the  people  of  God  are  like  Israel  in  a  wilder- 
ness— in  the  country  of  their  enemies,  surrounded 
with  them  on  every  side.  The  world,  the  fiesh,  and 
the  devil,  combine  against  them,  perplex  them,'  and 
retard  their  progress — so  that  their  whole  life  is  an 
arduous  warfare.  But  no  sooner  do  they  pass  the 
Jordan  of  death,  and  enter  into  the  heavenly  Canaaii. 
than  they  rest  from  sin  and  temptation,  and  all  their 
spiritual  contests — they  no  more  fall  into  siii—tliey 
no  more  endure  temptation,  cr  icv^  led  astray-^ 
they  enter  upon  an  holy  rest— tliey  bee  God  u..  he  K 


248  SERMON    XVIIL 

and  their  sanctification  is  perfected.  Nor  is  that  rest^ 
which  remaineth  to  the  people  of  God,  a  mere  rest 
or  cessation  fi'om  painful  labors,  sorrows,  temptations, 
and  sin.  It  is  a  state  of  holy  activity, in  the  service 
and  enjoyment  of  God.  A  state  of  inactivity  would 
be  quite  inconsistent  with  their  rational  natures,  and 
indeed  with  happiness.  They  will  be  continually  en- 
gaged in  the  service  of  God,  and  in  the  contempla- 
tion and  enjoyment  of  his  perfections.  Hence  it  is 
called,  a  "  sabbatism,"  the  keeping  of  a  sabbath.  Thus 
it  is  in  the  original,  and  it  is  observable  that  the  apos- 
tle here  changes  the  woi'd,  which  he  had  before  vised 
to  signify  rest.  That  used  in  the  former  verses  de- 
notes chiefly  a  cessation  or  rest  from  labor  and  trouble. 
But  the  word  here  used  includes  more.  It  is  the 
keeping  of  a  sabbath,  and  the  Christian  sabbath  ;  as 
kept  by  the  saints  here,  in  the  private  and  public 
worship  of  God,  is  a  true  though  faint  emblem  of  it. 
As  in  this  the  people  of  God  not  only  cease  from  se- 
cular labors  and  cares,  but  are  engaged  in  devout 
meditation,  hearing  of  the  things  of  God  and  his 
kingdom,  and  uniting  in  his  praise  ;  so  in  that  rest, 
that  sabbath  which  remaineth  to  the  people  of  God, 
they  not  only  rest  from  their  labors,  sorrows,  and 
sins,  but  are  engaged  in  the  glorious  service  and 
worship  of  God.  There  they  worship  God  in  the 
spirit,  and  rejoice  in  Christ  Jesus  in  tlie  highest  per- 
fection. They  are  constantly  improving  in  the 
knowledge  of  God  and  the  Saviour.  They  are  em- 
ployed in  studying  and  learning  the  divine  perfec- 
tions, and  considering  the  relations  in  which  God 
stands  to  the  several  orders  of  beings  through  the 
universe,  and  the  schemc^^^  of  his  providence  and 
grace  relating  to  them.  They  dwell  in  the  immedi- 
a'le  presence  of  God — and  see  him,  not  darkly  as 
here,  but  face  to  face.  As  their  knowledge  of  him 
increases,  they  increase  in  love  to  him,  and  in  the 
highest  satisfaction  in  his  favor  and  friendship. 
This  produces  the   sublimest  exercises  of  deyotioiij 


SERMON    XVIII.  U9 

and  calls  forth  their  whole  souls  in  the  most  enrap- 
tured and  exalted  strains  of  adoration  and  praise  ; 
and  what  gives  perfection  to  their  joy,  is  the  know- 
ledge that  their  rest  shall  be  uninterrupted  and  eternal. 
The  promise  of  Christ,  to  those  who  overcome  in  the 
spiritual  warfare,  is  that  he  will  make  them  "  pillars 
in  the  temple  of  God,  and  they  shall  i^o  no  more  out, 
for  ever."  And  because  Christ  lives  they  shall  live 
also,  and  be  ever  with  the  Lord. 

Thus,  my  brethren,  I  have  given  you  a  very  brief 
and  imperfect  sketch  of  the  character  of  God's  people, 
and  the  nature^and  glory  of  that  rest  which  remaineth 
for  them.  I  have  indeed  but  just  opened  the  sub- 
ject. But  it  is  plain,  and  may  be  pursued  by  you  with 
advantage  and  delight,  in  your  retirement.  I  shall 
now  close  with  a  brief 

IMPROVEMENT. 

I .  And  in  the  first  place^  let  the  friends  of  God  receive 
support  and  encouragement  from  this  subject,  under 
all  their  labors  and  sorrows.  It  is  calculated  for 
this  end,  and  this  is  an  im.prorement  which  they 
ought  to  make  of  it.  It  is  true  that  they  have  many 
difficulties  to  encounter,  and  are  liable  to  great  bur- 
dens and  pressing  sorrows.  But  the  period  ap- 
proaches- when  they  will  cease  from  all  their  labors 
and  sorrows,  and  be  at  rest.  For  there  remaineth  a 
rest  to  the  people  of  God.  That  rest,  those  who 
are  now  his  friends  shall  certainly  enjoy.  This  con- 
sideration may  serve  to  encourage,  to  support,  and 
to  animate  them  in  their  course.  The  thought  of 
arriving  at  home,  and  finding  a  cordial  and  joyful 
welcome  from  a  kind  family,  is  anticipated  v,  ith  plea- 
sure, and  serves,  in  a  degree,  to  support  us  under 
the  burden  of  a  long  and  tedious  journey,  and  to 
quicken  us  in  our  progress.  In  like  manner,  you 
may  be  supported,  O  Christian,  under  all  your  labors, 
and  in  every  confiict,  by  meditating  on  the  rest  be- 
fore  you.    You  may  anticipate  your  cordial  welcome 


350  SERMON     XVin. 

to  heaven,  and  the  pleasing   congratulations  of  th^ 
benevolent  family  above.     You  may  anticipate  a  state 
of  perfect  rest  and  peace,  and  of  a  most  happy  and 
glorious  employment  in  the   service  and    praise  of 
God,  in  his  immediate  presence — may  look  forward 
to  a  time,  when  all  tears  shall  be  wiped  from  your 
eyes,  and  all  sorrow  shall  be   at    an  end.     You  may 
meditate  much  on  these  things,  and  find  them  com- 
forting and  useful.     It  will  have  a  tendency  to  sup- 
port you  under  sorrow,  to  put  a   smile  on   the  face  of 
adversity,  to  render  the  burden  of  life  easy,  and  ani- 
mate you  to  run  the  race  set  before  you  with  patience. 
2.  This  subject  is  calculated  to  administer  peculiar 
consolation,  to  all  who  mourn  the  death  of  pious  rela- 
tions and  friends.     When  such  are  called  away,  our 
loss  indeed  is  great,  and   the  scenes   are  distressing 
to  nature,  yet  we  niay  follow  them  in  their  ascending 
flight,  and  behold  them  leaving  their  load  of  pain,  of 
sorrov/,   and   of  sin  behind    them,  and  assuming  the 
glorious   robes  of  purity   and  bliss — entering    into 
the  joy  of  their  Lord— beholding  him  as  he  is,  and 
being  transformed  into  his  gloriousilikeness.    And  as 
M  tliplv  first  repentance,  there  was  joy  over  them   in 
the  presence  of  the  angels  of  God  ;  so  now  they 
are  congratulated  by  the  spirits  of  the  jfist  made  per- 
fect, and  with  then)   they  enter  upon  that   rest,  that 
Iceeping  of  a    sabbath — which    remaineth    for    the 
people  of  God.    And  shall    we  in  this  view    mourn 
their  departure  ?  Shall  we  wish  them  to  return  to  U3> 
to  this  sinful  state,  to  this  world  of  tribulations  ?  Or 
shall  we  consider  them  as  lost  to  us,  or  to  the  king- 
dom of  Qod  ?  No,  we  are  to  consider   them  as  but 
removed  from  a  lower  to   a  higher  sphere  of  useful- 
l-iess,  to  a  state  of  enjoyment,   for   which    they  were 
trained  up  here,    where  v/e  may  hope  to  meet  tliem, 
(if  through    faith  and   patience  we  are    follo\vers  of 
them  and  of  the  Saviour,)  to  meet   them,  and  enjoy 
them,   aiid  be  enjoyed  by  them,  in  a  m;.'.nner,  incon- 
ceivably more  perfect,  salisrying,  and  conducive  to  the 


SERMON    XVIir.  ui 

glory  of  God,  than  could  exist  in  this  imperfect  state 
In  whatever  £.ge,  or  station,  or  circumstance  of  life! 
they  are  taken  from  us—still  we  have  the  same 
ground  for  consolation— and  though  we  may  mourn 
for  ourselves,  and  be  affected  at  our  loss  of  them, 
while  we  remain  here,  yet,  reflecting  on  the  infi- 
nite wisdom  and  goodness  ofthe  hand  which  removes 
them,  and  the  joy  into  which  they  have  entered,  we 
have  abundant  occasion  to  bless  God,  and  to  comfort 
one  another  with  these  words.  But  of  whom  may  we 
entertain  such  hopes  ?  and  whom  may  we,  with  hum- 
ble  confidence,  consider  as  thus  exalted  in  perfection 
and  bhss  ?  Not  all— not  any  except  those  who,  in 
lite  and  m  death,  have  given  evidence  of  beine- 
friends,  and  followers  of  Jesus.  It  is  throuc-h  faith 
and  patience  that  we  inherit  the  promises. 

The  heavenly  rest  remaineth  only  for  the  people 
ot  Uod.  And  though  we  may  be  inexcusable  in  not 
bemg  sufficiently  ready  to  glorify  God,  in  respect  to 
the  death  of  his  saints,  in  eminent  instances  of  the 
triumph  of  faith,  yet  perhaps  we  are  more  likely  to 
err  m  professing  strong  hopes  of  them,  when  they  have 
been  no  way  distinguished  for  evident  fruits  of  piety, 
^any  are  apt  to  entertain  a  hope  for  their  deceased 
iriends,  and  consider  them  as  having  entered  upon 
iihe  heavenly  rest,  upon  very  slight  grounds,  and  when 
^theyhave  given  little  or  no  evidence  of  beine;  the 
children  of  God.  But  this  does  dishonor  to  the  gos- 
pel, and  injures  those  who  would  wish  the  qual- 
ifications for  heaven  to  be  low,  and  that  it  might  be 
sufficient  to  be  the  subjects  of  a  little  seriousness  in 
death.  A  little  serious  conversation  on  a  death  bed 
js  often  made  a  ground  of  very  comfortable  hopes,, 
concerning  persons  who  have  paid  no  serious  atten- 
tion to  religion,  in  a  state  of  health.  But  what  de- 
pendence can  be  placed  on  such  appearances  ?  They 
afFord  scarcely  the  color  of  evidence,  that  the  person 
has  any  vital  religion.  Where  is  the  person  who 
will  not  feel  the  importance  of  religion  on  a  sick  bed  J 


352  SERMON    XVIII. 

and  who,  if  behave  reason,  -vvill  not  say  some  serious 
things  ?  The  greatest  sinners,  in  the  ne/i- approach  of 
death,  usually    feel  great  anxiety.     They    feel  the 
importance  of  religion,  talk  of  it  in  the  most  feeling 
manner,  and   make  the   most  solemn  promises,  to 
change  their  life  and  turn    to  God,  if  spared.     But 
experience   proves,  in  many  instances,  this  goodness 
to  be  as   the     morning    cloud.      Many   persons  of 
this  description,  on  the  return  of  health,  lose  ail  sense 
of  religion,  and  return  with  brutal  stupidity  to  the 
pleasures  of  sin.     There  may  indeed  be  some,  who 
are  savingly  wrought  upon,  and  who  become  new 
creatures,  on  a  death  bed  ;  but  this  is  not  ordinarily 
to  be  expected.     The  only  ground  on  which  we  can 
build  aconfident  and  rational  hope,  concerning  deceas- 
ed friends,  is  their  life  and  conversation  in  a  state  of 
health.     It  is  from  the   tenor  of  a   man's    life  for 
months  and  years  that  we  are  to  learn  his  character ; 
and  not  from  a  few  serious  things  he  may    say,   just 
before  death.     If   he    have  professed  religion   and 
honored  his  profession  ;  if  he  have  been   uniformly 
honest  and  upright ;  if  he    have   appeared  to  pay    a 
strict  and   conscientious  regard  to   religious  duties, 
and  divine  institutions  ;  if,  to  crown  all,  he  have   ap- 
peared to  rest  in  the  plan  of  salvation,  opened  in   the 
gospel,  and  to  rejoice  in  Christ  Jesus,  making   him 
all  his  hope,  and  all  his  dependence,  and  having  no 
confidence  in   the  flesh  ;  if  this,   according  to  the 
general  testimony   of  survivors,  was  his  character, 
we  may  exercise  a  confident  hope  of  him,  that  he  is  of 
those,  for  whom  there   remaineth   a   heavenly  rest. 
Therefore,  give  diligence  to  make  your   calling  and 
election  sure,  and  "  fear,  lest  a  promise  being  left  us, 
entering  into  his  rest,  any  of   you  should  seem  to 
come  short  of  it  "     Amen. 


essBfesXKmm 


BSKcersa 


g^aqWi 


SERMON    SIX. 


ABIDING    IN    CHRIST 


1  JOHN  II.  6. 


He  that  saith  he  abidcth  in  him  ou^ht   himself  also  so 
to  walky  even  as  he  walked. 


X  HE  apostle  John,  in  all  his  epistles,  spake  much 
of  real  and  experimental  religion.  He  did  not  reason 
like  saint  Paul,  nor  dwell  so  much  upon  the  explica- 
tion and  defence  of  the  more  mysterious  doctrines  of 
the  gospel.  Benevolence,  love  to  God,  to  the  breth- 
ren, and  to  mankind,  and  the  distinguish  in  i>  charac- 
teristics of  vital  reliction,  ^Yerc  the  subjects  upon 
■which  he  delighted  to  dwell.  He  spake  much  also 
of  external  religion,  was  frequent  in  pointing  out 
marks  of  sinceritj^  and  hypocrisy,  and  urging  the  im- 
portance that  all  who  profess  to  be  Christians  should 
walk  externally,  and  aleo  in  all  respects,  according  to 
their  Christian  profession  and  the  example  of  Christ. 
These  characteristics  of  the  apostle  John  appear  par- 
ticularly in  this  epistle,  and  in  this  chapter.  In  the 
text  and  verses  preceding,  he  is  pointing  out  the 
miarks  of  sincerity  and  hypocrisy  in  profession,  and  the 
importance  of  walking  as  Christ  walked.  "  Hereby" 
says  the  apostle  "  we  do  know  that  we  know  him, 
if  wc    keep    his   commandments.     He  that  saith  I 


254  SERMON    XIX. 

know  him  and  keepcth  not  his  commandments,  is  a 
liar,  and  the  truth  is  not  in  him.  But  whoso  keep- 
cth his  word,  in  him  veriiy  is  the  love  of  God  per- 
fected :  hereby  know  we  that  we  arc  hi  him.  He 
that  sailh  he  abideth  in  him  ought  himself  also  so  to 
-walk,  even  as  he  walked.'*  These  are  weighty  and 
important  words.  They  declare  that  if  any  say  they 
abide  in  Christ,  it  is  incumbent  upon  them  to  walk 
even  as  he  walked  ;  and  that  those  who  do  not  thus 
walk  prove  themselves  to  be  hypocrites.  And  indeed 
this  is  a  most  rational  truth  :  For  the  tree  must  be 
known  by  its  fruit,  and  we  know  that  a  good  tree  can- 
not bring  forth  evil  fruit.  For  our  imiprovement 
therefore  at  this  time,  let  us  enquire  in  the 

I.  Place,  what  is  to  be   understood  by  abiding  ii> 
Christ  ? 

IT.  What  isiito  say  we  abide  in  him  ? 

HI.  What  is  it  to  walk  as  he  walked  ?     And 

IV.  Show  the  necessity  and  importance  of  walk- 
ing even  as  Christ  walked. 

1.  Then,  the  subject  of  enquiry  is,  what  we  are  to 
understand  by  abiding  in  Christ.  And  here  we  may 
observe,  in  brief,  that  to  abide  in  Christ  is  to  be  uni- 
ted to  him,  by  that  faith  which  is  of  the  operation  of 
th,e  Holy  Ghost.  It  is  to  believe  him  to  be  the  Christ, 
the  Son  of  the  living  God,  and  the  only  Saviour  of' 
the  world ;  cordially  to  accept  of  him  as  offered  in  the 
gospel,  and  to  trust  in  him,  at  all  times,  for  salvation* 
The  expression  "  abiding  in  Christ"  has  very  evident 
reference  to  that  expressive  figure,  so  frequently 
used  by  Christ,  to  represent  the  important  and  close 
union,\vhich  takes  place  between  him  and  believers^ 
bv  their  faith  viz.  the  union  of  the  branch  to  the 
Tine,  and  the  necessity  of  its  abiding  in  the   vine,  in 


SERMON    XIX.  255 

order  to  bear  fruit.  "  I  am  the  true  vine,"  says  the 
Saviour,  "  and  my  Father  is  the  husbandman.  Every 
branch  in  me  that  beareth  not  fruit,  he  taketh  away, 
and  every  branch  that  beareth  fruit,  he  purg*eth  it, 
that  it  may  bring  forth  more  fruit ;"  thai  is,  as  when  a 
branch,  from  a  wild  vine,  is  grafted  into  the  true 
vine,  yet  does  not  partake  of  the  juice,  and  form  no 
vital  union, '«)ut  is  fruitless  and  withers,  and  is  cast 
away  by  the  huebandman  ;  so  those  who  are  ingrafted 
into  Christ  by  a  mere  outward  profession,  but  have 
no  faith  in  him,  receive  no  supplies  of  grace  from 
the  vine,  and  consequently  bear  no  fruit,  a4'e  cut  otf 
and  cast  away,  as  having  no  part  nor  lot  in  him. 

x\gain,  when  a  wild  branch  is  really  ingrafted  into 
the  true  vine,  though  it  receive  but  little  nourish- 
ment— though  it  but  just  live,  and  bear  but  little 
fruit,  yet  the  husbandman  will  purge,  or  prune  it, 
that  the  union  may  be  stronger  and  stronger,  and 
the  fruit  be  Increased  ;  so  when  Christians,  who  by 
nature  are  branches  of  a  wild  degenerate  vine,  are 
cut  off  and  ingrafted  into  Christ  the  true  viiie — 
that  is,  v/hen  they  are  really  united  to  him  by  faith, 
though  the  union  be  ever  so  weak,  and  they  receive 
but  small  supplies  of  grace,  and  bear  but  little 
fruit;  yettheir  heavenly  Father,  who  is  the  spiritual 
husbandman,  will  prune  and  cherish  tliem — v.ill 
cause  their  faith  to  grow  stronger  and  stronger,  and 
their  fruit  also  to  increase.  ''  Abide  in  me,"  conllnu-cs 
the  Saviour,  '^  and  I  iii  you.  As  the  branch  cannot 
bear  fruit  of  itself,  except  it  abide  in  the  viae  ;  no 
more  can  ye,  except  ye  abide  in  me.  I  am  ths  vi.^io, 
ye  are  the  branches.  He  that  abidetli  in  mc,  and! 
.m  him,  the  same  bringeth  forth  much  fruit  ;  for 
without  me  ye  can  do  notiiing.  If  a  man  abide  not 
in  me,  he  is  cast  forth  as  a  branch,  and  is  withered,  and 
men  gather  them,  and  ca'jt  them  into  tjie  fire,  and 
they  are  burned."  By  this  beautiful  comparison, 
wliich  the  Saviour  condescended  to  make,  we  are 
^•reatly   assisted  in  understanding   the   nature   of  ,a 


256  SERMON    XIX. 

spiritual  union  to  Christ,  or  what  it  is  to  abide  in 
him.  As  the  branch  when  grafted  in  cannot  be 
united  to  the  vine,  unless  it  receive  some  nourish- 
ment from  it,  so  there  can  be  no  spiritual  union  be- 
tv/een  us  and  Christ,  unless  we  receive  the  spirit  of 
Christ.  And  as  it  is  by.  means  of  the  sap  only  that 
the  branch  receives  nourishment  from  the  vine  ;  so 
it  is  only  through  the  medium  or  chai'.nel  of  faith, 
that  Christians  can  receive  from  Christ  the  supplies 
of  divine  grace,  whereby  the  union  may  be  strength- 
ened, and  their  fruitfulness  increased.  We  see 
therefore,  that  to  abide  in  Christ  implies,  that  we  are 
new  creatures,  that  we  are  created  anew  in  Christ 
Jesus,  unto  righteousness  and  true  holiness.  "  If  any 
man  be  in  Christ,"  says  the  apostle,"  he  is  a  new  crea- 
ture :  old  things  are  done  away,  behold  all  things  are 
become  nev/."  It  implies  that  we  who  were  once 
afar  off,  being  aliens  from  the  commonwealth  of 
Israel,  and  strangers  to  the  covenant  of  promise, 
without  hope, without  Christ,  and  without  God  in 
the  v/orld,  are  nov/  brought  nigh  by  the  blood  of 
Christ- — brought  cordially  to  submit  to  him  in  all 
his  offices  of  prophet,  priest,  and  king — to  receivs 
and  observe  his  words  as  divine  truth — to  trust  alone 
in  his  atonement  and  perfect  righteousness,  for  ac- 
ceptance with  God- — to  acquiesce  in  his  govern- 
ment, and  rejoice  that  he  reigns,  and  is  sitting  on 
God's  holy  liili  of  Zion.  In  a  word  ;  really  to  abide 
in  Christ  is  to  be  real  Christians.  It  is  probable 
therefore,  that  many  who  say  they  abide  in  Christ  do 
not,  but  are,  as  the  apostle  stiles  them,  hypocrites 
and  liars,  having  no  truth  in  them.  Let  us  enquire, 
thcrefcre  in  the 

II.  Place,  what  it  is  to  say,  we  abide  in  Christ. 
And  I  would  obseiTe,  that,  from  what  has  been  said", 
it  appears,  that  to  say,  v/e  abide  in  Christ,  is  to  say, 
we  are  his  obedient  faithful  subjects — that  we  believe 
in  him  as  the  Son  of  God  j  and  submit  to  him  la 


SERMON    XIX.  257 

^U  his  offices  of  prophet,  priest  and  king.  Nowmvc 
may  say  this  either  implicitly  or  expressly,  and  that 
in  many  ways. 

■1.  We  implicitly  say  we  abide  in  Christ,  or  that 
jft-e  believe  in,  and  submit  to  him,  when  wc  exter- 
nally pray  to  God  the  leather  in  his  name,  observe 
the  Lord's  day,  and  attend  public  worship.  By  such 
conduct,  we  plainly  declare  that  we  consider  him  as 
a  divine  mediator,  and  that  we  submit  to  him,  and  re- 
joice in  him  as  such.  Yea,  I  conclude,  that  those 
vvho  pray  in  the  name  of  Christ,  do  commoi>ly  plaia- 
ly  declare  in  their  prayers,  that  they  believe  him  to 
be  the  Son  of  God,  and  tiiafe  they  choose  him  for 
their  portion,  and  desire  to  be  conformed  to  him. 
Now  by  those  who  know  not  our  hearts,  and  are  ig- 
norant of  our  walk,  it  vv'iU  be  concluded,  that  we  are 
sincere  in  such  requests,  that  they  proceed  from  love 
to  God — ^that  Vv^e  do  believe  in  his  Son,  and  desire  to 
be  conformed  to  him.  It  is  true  they  may  after- 
wards be  convinced  by  our  walk,  that  our  hearts 
Vfere  not  in  our  prayers,  that  they  were  merii- mock- 
eries of  God,  and  that  wc  had  no  hearty  desire  for 
the  things  we  petitioned.  This  however,  will  not 
alter  the  language  of  our  prayers,  and  external  pub- 
lic worship.  The  implicit  language  of  them  ta 
•the  world,  whether  it  be  true  or  whether  it  be 
false,  whether  v/e  walk  accordingly  or  not,  is  that 
we  abide  in  Christ,  or  that  we  receive  him  and  sub- 
mit to  him  as  our  prophet,  priest  and  king.     Again, 

2.  We  expressly  say  we  abide  m  Christ  v/hcn, 
in  addition  toexternai  worship,  we  declare,  though  it 
be  only  to  single  individuals,  that  we  have  hope  in 
Christ  ;  meaning  thereby  thatvfe  trust  v/c  have  beeu 
the  subjects  of  special  grace,  which  has  removed 
our  hard  heart,  and  given  U3  a  heart  of  flesh — a 
heart  to  love  God.  There  are  undoubtedly  ma- 
ny, who    say  that  they  .abide  in    Christ,  and  tliat 

.       Q2 


258 .  SERMON    XIX. 

very   openly,    though    not  in  the    cong-regation  of 
God's  people.    But 

3.-V/e  say  very  especially,  and  most  expressly, 
that  we  abide  in  Christ,  when  we  make  a  public  pro- 
fession of  religion  in  the  congregation  of  God's 
people,  and  join  ourselves  in  communion  with  the 
visible  church  of  Christ.  This  is  to  say  or  profess, 
in  the  most  public  and  explicit  manner,  that  we 
abide  in  Christ' — that  we  receive  him  as  our  Saviour, 
trust  in  him,  and  submit  to  him,  as  our  prophet, 
priest,  and  king.  And  this  I  conclude  is  that  saying, 
or  professsing,  to  which  the  apostle  had  principal 
reference,  when  he  said,  "  He  that  saith,  he  abideth 
in  Christ,  ought  himself  also  to  walk,  even  as  he 
walked."     We  shall  therefore    enquire 

III.  What  it  is  to  walk  as  Christ  walked.  And  I 
observe,  in  general,  that  it  is  to  set  the  Lord  always 
before  our  faces,  to  do  justly,  to  love  mercy,  and  to 
walk  humbly  with  Ciod.  Micah  vi.  8.  It  implies 
that  we  take  Christ  for  our  piittern,  imitate  him  in 
all  lus  imitable  examples,  and,  having  the  hope  of 
Christians,  that  we  purify  ourselves  even  as  he  is 
pure.     More  particularly, 

1 .  To  walk  as  Christ  also  walked,  is  to  live  in  such 
a  manner  that  our  path,  or  course  of  life,  may  be 
like  that  of  the  just,  which,  like  the  morning  light, 
bhineth  brighter  and  brighter.  Walking  implies 
motion.  Christ  v/as  always  moving  forAvard,  and 
constantly  executing  the  great  work  for  which  he 
came  into  the  world.  His  days  were  employed  in 
instructing,  exhorting,  and  warning  sinners,  and  in 
performing  the  part  of  an  earthly  and  heavenly  phy- 
sician, and  many  of  his  nights  were  spent  wholly  in 
prayer  to  God.  If,  therefore,  wc  walk  as  he  also 
walked,  we  shall  never  be  v/eary  in  well  doing,  we 
shall  ever  account  it  our  greatest  honor  and  happi- 


SERMON    XIX.  259 

iiess  to  be  found  about  our  Father^s  business,  im- 
proving* the  talents  he  has  committed  to  our  charge. 
Ai^ain,  Cbi'ist  was  ever  obedient  to  all  the  commands 
of  his  Father  ;  he  was  obedient  even  unto  death.  To 
walk  as  he  walked,  therefore,  is  to  observe  all  things 
whatsoever  he  has  commanded  us — to  observe  all 
the  ordinances,  precepts,  and  duties  of  the  gospel, 
both  internally  and  externally.  Again,  if  we  take 
Christ  for  our  example  in  our  Christian  walk,  or 
race — if  we  look  to  him,  who  for  the  joy  that  was 
set  before  him  endured  the  cross,  and  despised  the 
shame,  v/e  sha.il  suffer  afflictions  and  crosses  with  pa- 
tience ;  and  shall  despise  the  shame,  and  rise  su- 
perior to  all  the  ridicule  and  opposition  of  a  wicked 
world.  In  a  word,  to  walk  as  Christ  walked,  im- 
plies that  we  live  in  such  a  manner  as  to  honor  our 
profession,  and  adorn  the  doctrine  of  God  our  Sav- 
iour in  all  things,  and  manifest  to  the  M^orld  that  we 
are  the  subjects  of  the  wisdom  which  is  from  above, 
which  is  first  pure,  then  peaceable,  gentle  and  easy 
to  be  intreated,  full  of  mercy  and  good  fruits,  with- 
out partiality  and  without  hypocrisy.  I  come  now 
in  the 

IV.  Place,  to  mention  briefly  some  of  the  reasons, 
why  those  vvho  say  they  abide  in  Christ,  or  profess 
to  be  Christians,  ought  thus  to  walk.     And 

1 .  It  is  highly  incumbent  upon  them,  because  God 
the  Saviour  has  most  absolutely  commanded  it,  and 
that  in  many  ways  and  instances.  Pie  directed  his 
disciples,  and  through  them  all  the  ministers  of  the 
gospel,  to  teach  those,  who  profess  to  believe  in 
him,  to  observe  all  things  whatsoever  he  has  com- 
manded them,  all  the  ordinances,  duties,  and  princi- 
ples of  the  gospel.  If  any  man  serve  m*e  says 
Christ,  that  is,  profess  to  serve  me,  let  him  follow 
me,  let  him  walk  as  I  have  walked,  and  thereby- 
manifest  that  he  is  really  my  servant.    Again, 


260  SERMON    XIX. 

2.  It  is  important  that  those,  who  say  they  abide  in 
Christ,  should  walk  as  he  walked,  because  it  is  im- 
possible they  should  receive  salvation,  or  be  truly 
happy  in  any  other  way.  Without  holiness  no  man 
c^n  see  the  Lord.  That  faith  only  is  genuine,  which 
works  by  love  and  purifies  the  heart — and  that,  pro- 
fession only  will  be  approved,  which  ^s  accompanied 
with  a  holy  walk.  Again,  those  who,  in  any  way, 
profess  to  be  Christians,  and  yet  walk  not  as  Christ 
walked,  act  a  most  false,  aUsurd,  and  inconsistent 
part.  There  is  no  truth  nor  ccnsistency  in  them. 
Says  the  apostle,  "  He  that  saith  I  know  him,  and 
keepeth  not  his  commandments;  is  a  liar,  and  the 
truth  is  not  in  him."  And  the  Saviour  himself  in- 
timates, that  it  implies  the  greatest  absurdity,  to  call 
him  Lord,  Lord,  and  yet  not  do  tlie  things  v/hich  he 
«ays.     I  add 

3.  That  the  conduct  of  those  who  say  they 
abide  in  Christ,  and  yet  do  not  maintain  a  Christian 
walk,  is  not  only  inconsistent  aad  absurd,  but  to  the 
highest  degree  criminal,  and  displeasing  to  God.  It 
is  pretending  friendship  to  the  cause  of  Christ,  whilp 
at  the  same  time,  they  are  walking  on,  hand  in  hand, 
with  Satan  the  grand  adversary.  It  is  disgracing 
and  injuring  the  cause  of  religion,  in  a  way,  in  v.diich 
open  enemies  cannot  do  it  ;  and  therefore  niust  be 
cxceeduigly  provoking  to  God.  Such  partial  and 
hvpocriiicul  professions  of  religion,  are  reprobated  by 
Christ  in  the  strongest  terms.  In  the  xxiii  of  Mat- 
tliew,  Christ  several  times  in  succession,  accuses  the 
pharisees  of  it,  pronounces  a  woe  upon  them,  and  de- 
clares, that,  for  such  conduct,  they  shall  receive  the 
greater  damnation. 

But  not  to  enlarge.  As  I  have  endeavored  to 
show  what  it  is  to  abide  in  Christ  ;  and  what  to  say 
we  abide  in  him  ;  also  what  it  is  to  walk  as  Christ 
walked  ;  and  the  importance  of  so  walking,  I  shall 
now  close  with  a  brief 


s  E  ]^  M  o  isr  xrx.  251 

APPLrCATION". 

And,  in  the  first  place,  our  subject  naturally  applies 
itself  to  such  as,  in  some  sense,  say  theyjabide  in  Christ, 
by  praying-  in  his  name,  and  observing  some  external 
duties,  and  yet  neglect  to  walk  as  he  walked,  or  yield 
any  cordial  or  true  obedience.     We  have    observed 
that  to  pray  in  the  name  of  Christ,  attend  public  wor- 
ship Sec.  is  implicitly  to  say,  we  believe  in  Christ,  ac- 
knowledge his  divirfity,  and  submit  to  him.     But  is  it 
not  to  be  feared,  that  there  are  many  who  do  this,  who 
yet  declare,  by  their  walk,  that  they  do  not  submit  to 
him,  and  that  they  desire  not  the  knowledge  of  his 
M'ays  ?  But  what  absurd  and  inconsistent  conduct  is 
this  ?  You  pray  in  his  name,  perhaps,   and  acknow- 
ledge his  divinity  ;  and  yet,  by  the  general  course  of 
your  conduct  actually   rise  in  rebellion  against  him. 
You  verbally  pray  for  the  influences  of  his  Spirit,  yet 
constantly  resist  and  strive  against  them,  and  are  wil- 
lingly subject  to  the  spirit  and  influence  of  Satan,  the 
God  of  this  world.     You  ask  to  be  delivered  from 
temptation  to  sin,  and  yet  constantly  and  voluntarily 
expose  yourselves  to  temptation.     You  ask  to  be  con- 
formed to  the  holy  character  of  Christ,  and   that  you 
may  have  God  for  your  portion  ;  and  that  while   you 
are  at  the  same  time  greedily  heaping  up  the  things 
of  the  world  to  consume  upon   your  lusts ;  thereby 
manifesting  that  you  prefer  sinful  and  worldly  gmti- 
fications,  to  the  favor  of  God,  and  that  you  choose  this 
world  for  your  portion,  in  preference  to  a  portion  in 
Christ.     Now  such  inconsistent  conduct  needs  only  to 
be  stated  in  order  to  expose  the  absurdity  of  it.     But 
here  let  it  not  be  thought,  that  by  endeavoring  to  ex- 
pogo  the  absurdity  of  such  conduct,  we  v^ould  recom- 
mend to  any,  in  order  to  be  consistent,  to  cast  ofl"  fear 
and  restrain  prayer,  and  neglect  the  external  observ- 
ance of  duties.     This,  at  best,  would  be  but  stepping 
from  one  inconsistency  to  another.     We  would  re- 
commend a  better,  and  indeed  the  only  way  to  be 
consisteatj  namely,  to  sec  to  it  that  your  hearts  con- 


S62  SERMON    XIX. 

cur  with  your  petitions — that,  with  exteral  obedi- 
ence, you  give  that  also  which  is  internal ;  in  a  word, 
that  you  have  penitent  and  believing  hearts,  and  ac- 
tually place  your  supreme  affection  on  God.  ThesC; 
in  the  vvords  of  scripture,  ought  ye  to  do,  and  not 
leave  the  other  undone.  Indeed,  were  they  once 
done,  the  other  v,ould  not  be  long  left  undone. 
Those  who  have  penitent,  believing  hearts,  and  love 
to  walk  as  Christ  walked,  will  not  fail  to  express 
their  love  and  their  dependence,  in  all  proper  exter- 
nal ways.  Let  not  such,  therefore,  as  do  not  say 
they  abide  in  Christ,  but  the  contrary,  think  that 
they  are  free  from  inconsistence.  It  is  probable 
there  are  not  a  fev/,  who  acknowledge  the  divinity  of 
Christ  and  the  scriptures,  and  call  themselves  Chris- 
tians, in  distinction  from  Deists,  Jews,  Mahoine- 
tans,  ccc.  and  yet  make  no  dedication  of  themselves 
to  Christ,  refuse  to  pray  in  his  name,  and  constantly 
and  professedly  neglect  all  submission  to  him,  both 
internal  and  external. 

But  let  us. see  whether  such  are  free  from  absui>- 
dity.  You  acknowledge,  by  the  supposition,  that 
Christ  is  the  Son  of  God,  consequently  you  must 
g-rant  that  his  words  are  divine  truth  ;  and  that  ail 
Listhreutenings  against  sinners,  and  those  Vt'ho  refuse 
to  have  him  reign  over  ihem,  v/ill  be  fulliiled.  You 
must  aclinowlcdge  (for  the  scriptures  declare  it)  that 
God  is  most  amiable,  and  a  being  infinitely  vvorthy 
of  our  constant,  cordial  obedience  and  supreme  af- 
fection, and  that  we  iire  absolutely  dependent  upon 
him ;  and  yet  by  casting  off  fear  and  restritiiiing 
praver,  and  by  all  your  conduct,  you  declare  that  he 
is  unworthy  cf  your  service,  and  that  you  are  inde- 
pendent of  him,  or  Vvdsh  to  be  independent.  You 
iicknowlech^e  that  nothing  separhtes  those  v.ho  do 
fiot  abide  in  Christ,  (of  v/hich  number  you  profess 
'to  be)  from  eternal  burning,  but  the  brittle  thread  of 
life  .;  and  yet  you  are  at  ease — you  despise  the  Sav- 
iour, and  neglect  the  gospel ;  and  go  on  from  day  to 


SERMON    XIX.  26 


n 


dt 

tii 

but  absurdity 
therefore,  that  there  is  no  way  to  be  consistent,  short 
of  cordially  embracing  the  gospel,  and  walking  as 
Christ  walked.  I  say  there  is  no  way  to  be  consist- 
ent short  of  this,  except  we  plunge  into  the  absur^ 
dity  of  supposing,  what  is  impossible,  namely  that 
the  bible  which  condemns  sin  and  Satan  throughout, 
and  is  directly  calculated  to  destroy  both- — was  yet 
forged  by  Satan  himself,  or  wickedness  under  his 
influence,  and  is  imposed  upon  the  world  by  him,  in 
order  to  destroy  his  own  kingdom.     But 

2.  Our  subject   addresses   itself  to  such  as  do,  in 
express  words,  declare  that  they  have  hope  in  Christ, 
and  do  humbly  trust,  that  they  abide  in  him,  and  have 
recieived  a  heart  to   love  God,   religion,  and  holiness 
— and  yet  neglect  to  confess  Christ,  in  the  congrega- 
tion   of  God's  people,  and   commemorate  his  dying 
love.     He  that  saith  he  abideth  in  Christ  ought  so  to 
walk,  as  Christ  walked.     But  how   did  Christ  walk  ? 
Truly  by  observing  all  the  commands  of  his  Father, 
and  he  has  explicitly  directed  ail  those  who  profess 
to  be  his  followers,  to  observe  all  things  whatsoever 
he  has   commanded — there  is,  therefore,   no    excuse 
which  can   be  made  for   those  who,    after  a   serious, 
thorough,  and  deliberate  self-examination,  find  reason 
to  conclude,  and  do  really  exercise  a  hope,  that  they 
have  become  new  creatures,  and  have  chosen  God  for 
their  portion,  and  who  nevertheless  neglect  the  ordi- 
nance of  the  Lord's  supper.  Satan  sometimes  suggests 
that  assurance, full,  undoubting  assurance,  is  necessary 
to  an  attendance  on  this  ordinance.     But   how,  my 
friends,   shall  we  obtain   this  assurance  ?  If  you  will 
just  turn  to  the  3d  verse  of  our  context  you  will   see. 
Says  the  apostle,  "  hereby  do  we  know  that  we  know 
him,  if  we  keep  his  commandments."     We  are  here, 
as  well  as  in  many  other  places,  plainly  taught^  that 


'<^ 


64  S  E  R  M  O  N    XIX, 


^ve  iTiust  never  expect  to  know  that  we  know  him, 
that  is,  to  have  full,  rational,  and  constant  assurance  of 
an  interest  in  Christ,  so  long-  as  we  live  in  the  neglect 
of  any  known  command.  I  would,  therefore,  as 
speaking  for  God,  earnestly  beseech  all  those,  if  any 
such  there  are,  who  say  that  they  abide  in  Christ,  to 
examine  candidly,  whether  they  wdk  as  Christ 
walked,  and  v.'hether  they  are  not  injuring  both  the 
cause  of  religion  and  their  own  souls. 

S.  Our  subject  very  naturally  addresses  itself  to 
those  of  us,  my  brethren,  Avho  have  in  the  m.ost  ex- 
press manner,  siiid  that  we  abide  in  Christ,  and  have 
frequently  renewed,  and  "are  now  again  about  to  re- 
new and  seal  our  solemn  profession,  by  partaking  of 
the  sacrament  of  his  body  and  blood. 

We  have  said,  and  we  do  now  this  day  say, in  the  face 
of  the  world,  that  we  abide  in  Christ,  that  we  avouch 
the  Lord  Jehovah,  Father,  Son,  and  Holy  Ghost,  to  be 
cur  God  ;  and  that  Jesus  Chi  ist  is  our  only  Saviour, 
and  siibmit  to  him  in  all  his  offices  of  prophet,  priest, 
and  king.  But  in  saying  thus  we  say  many  things. 
We  say  that  we  trust  we  have  been  brought  to  see 
our  lost,  v.retched  condition  by  nature,  and  the  way 
of  life  by  Christ,  and  to  bow  at  the  foot  of  sovereign 
grace.  \¥.e  say,  by  our  profession,  that  we  have  faith 
in  Christ,  ccnsequently  thru  we  are  united  to  him,  as 
the  branch  is  to  the  vine  ;  that  we  have  the  same 
mind  which  was  also  in  hiiri  ;  that  we  have  chosen 
God  for  our  portion  ;  and  tliat  his  glory  is  the  ulti- 
mate end  of  all  ouv  actions.  Such,  my  brethren,  is 
the  language  of  our  profession  ;  but  v,'hat  is  the  lan- 
guage of  our  conduct' — what  is  our  walk  ?  Do  w^e 
walk  even  as  Christ  v/alked  ?  Hov/  does  our  path  ap- 
pear to  ourselves?  How  does  it  appear  in  the  view  of 
the  world  I  Docs  it  like  the  morning  li;r;;ht  shine 
briq-hter  and  brig:hter  ?  Do  \vq  deli^^'bt  in  the  law 
of  the  Lord  after  the  inward  m.an,  and  endeavor  by 
his  grace  to  observe  ail  things  whatsoever  he  hiis 


S  E  R  M  O  N    ::iX.  265 

cGmmantled  113  ?  Have  we  become  as   littje  children, 
Immbic,  meek,   dependent  ?    Do  ne  strive    to    lay- 
aside  every  weight,  and  guard   agaiiist  the   sins  that 
most  easily  beset  us,  and  run  with  patience  the  racs 
set  before  us  :  looking  to  him   for  an  example   wl;o, 
for  the  joy  that  was  set  before  him,  endured  the  cross 
and  despised  the  shame  ?  In  a  word, do  v.e  live  and 
walk  in  such  a  manner,  as  to  adorn  the  doctrine    of 
Ciod  our  Saviour  in  all  things.     Surely    having   said 
that  we  abide  in  Christ,  v.e  ought  so  to   walk,   and 
that  for  many  reasons  which  have  been  already  point- 
ed out,  fJid  particularly,  because    by  a  contrary  walk 
we  shall  highly  p-rovoke  God,  and  dishonor  the  cause 
of  religion.     You  must  be  sensible,  that  vv^hcn  Christ 
is  wounded  in  the   house  of  his  friends,  his  cause 
will  be  more  injured,  than  if  attacked  by  open  ene- 
mies.   All  therefore  who   have  named  the  name  of 
Christ,  are  under  peculiar  obligations  to  depait  from 
iniquity,  and  exert  themselves  in  f  ivor  of  his  cause. 
Do  we,  my  brethren,  ansv/er  our  obligations,  in  this 
respect  ?  May  it  not  be  inquired,  with  respect  to  us, 
and  Christians  in  general,  at  the  present  c]^iY,  '*  \¥hat 
do  we  more  than  others  ?"  Wlierc  is  tliat  zeal  and  en- 
p:agedness    which    ought   to  appear  in   Christians  ? 
Where  is  that  plain  line  vvhich  was  once  drawn  be- 
tween the  church  and  the   v/orld  ?  Does  it   disappear, 
because  a   carnal  v.orld  begins  to  be  better  pleased 
with  the  pure  doctrines  of  the  gospel  ?  Or  is  it  be 
cause  that  Christians,  in  general,  are  more  cold,  [ind 
more  conformed  to  the  world  ?  The  question  is  not  a 
hard  one  to  decide. 

Reflecting  on  these  things,  let  us  take  heed  to  our 
steps,  and  our  walk — and  as  children  of  the  light 
and  the  day,  let  us  not  sleep  as  do  others — but  let  us 
watch  and  be  sober  ;  putting  on  the  breastplate  of 
faith  and  love,  and  for  an  helmet,  the  hope  of  salva- 
tion.    Let  us  keep  our  lights  trimmed  and  burning, 


^66 


SERMON    XIX. 


having  the  oil  of  grace  in  the  lamp  of  our  profession 
T— that  whenever  God  in  his  providence  may  appear 
to  say  to  all,  or  to  any  one  of  us,  "  Behold,  I  come 
quickly,"  our  hearts  may  echo  with  devout  joy, 
^*  Amenj  even  so,  come  Lord  Jesus." 


«<'  ■ ""  I-       '  -     ■'■■■■■■■■■■■««■ 


SERMON    XX. 


THK    OFFERS    OF  ^SALVATION    INDISCRIMINATE    AJ4» 


JOHN  VI.  sr. 

t. 

Htm  that  cometh  to  me  I  Kvill  in  no  wise  cast  out^ 

X  HIS  is  a  declaration  of  the  Saviour  of  sinnerSr 
It  is  a  virtual  invitation  to  them  all  to  come  to  him ; 
to  come  to  him  that  they  may  have  life.  It  is  an  as- 
surance that  if  any  one  wall  come,  he  shall  not  come 
in  vain — that  he  shall  not  be  cast  out,  but  received 
to  all  the  blessings  of  the  gospel,  which  he  hath  pur- 
chased by  his  atonement  and  righteousness.  "  HiiiL 
that  cometh  to  me  I  will  in  no  wise  cast  out."  This, 
to  lost  and  perishing  sinners,  is  a  declaration  of  in- 
finite importance. 

^  By  the  offer  of  salvation  in  the  gospel,  they  arc 
highly  distinguished  from  the  angels  who  fell.  This 
distinguishing  favor  v/as  purchased  at  an  infmite  ex- 
pense, even  the  death  of  the  Son  of  God ;  and  nov,-, 
if  it  be  finally  treated  with  neglect — if,  v/hile  the  di- 
vine Saviour  invites  sinners  to  come  unto  him,  they 
turn  a  deaf  ear,  and  continue  to  set  at  nought  his 
counsels,  they  must  perish  under  an  aggravated  con- 
demnation.    This  will  be  the  condemnation,    that 


,^6S  SERMON    XX. 

*'  light  hath  colTQe  into  the  world,  and  they  have  lov- 
ed darkness  rather  than  li<2:ht.'* 

In  discoursing  on  this  subject,  I  shall 

I.  Show  what  is  meant  by  coming  to  Christ. 

II.  That  all  may  corne  to  him  ;  the  invitation  oi 
the  gospel  being  indiscriminate  and  free.     And 

III.  Consider  the  good  proposed,  and  to  be  en- 
joyed by  all  who  truly  come  to  the  Saviour. 

I.  I  am  to  show  what  is  meant  by  coming  to  Christ. 

This  is  not  to  be  understood  literally,  as  being  a 
bodily  approach  to  Christ.  This  is  now  impossible, 
for  the  heavens  have  received  him  from  our  sight ; 
and  although  his  divine  presence  is  every  where, 
yet  his  glorified  body  is  only  in  heaven.  And  were 
he  on  earth,  as  he  once  was,  such  an  approach  would 
be  of  no  advantage,  as  appears  from  the  context, 
where  he  says  to  the  people  who  were  round  about 
him,  "  Ye  also  have  seen  me  and  believe  not.'*  Nor 
is  it  merely  coming  to  his  house,  where  he  is  preach- 
ed, or  to  his  table  where  he  is  set  forth.  Many  do 
ail  this,  who  yet  do  not  come  to  Christ,  but  are  far 
from  hi  in.  The  coming  here  intended  is  spiritual. 
It  is  the  coming  of  the  heart — it  is  the  motion  of  the 
mind — it  is  the  cleaving  of  the  soul  to  him,  as  he  is 
exhibited  in  the  gospel.  In  verse  35th  of  the  con* 
text,  Christ  says,  "  I  am  the  bread  of  life,  he  that 
Cometh  to  me  shall  never  hunger ;  and  he  that  be- 
lieveth  on  me  shall  never  thirst." 

Coming  to  Christ,  and  believing  on  him,  arc;  here 
used  as  synonymous  phrases.  Coming  to  Christ, 
therefore,  must  imply  a  sense  of  sin  ;  godly  sorrow 
for  it,  and  such  an  application  of  the  soul  to  Christ, 
as  has  respect  to  the  oiiices  which  he  sustains,  in  the 
Avork  of  our  salvation, — those  of  a  prophet,  priest, 
and  king.     It  is  the  receiving  or  embracing  him,  as 


SERMON    XX.  269 

he  is  oiTered  in  the  gospel  ;  patting  our  trust  in  him^ 
alone  for  salvation.  Having  remarked  these  few 
things,  respecting  the  import  of  coming  to  Christ : 
I  proceed  to  shoAV 

II.  That  all  may  come  to  him  ;  the  invitation  of 
the  gospel  being  Indiscriminate  and  free. 

By  this  is  meant  that  sinners  arc  not  under  any 
natural  inability  to  come  to  Christ.  The  invitation 
is  to  all  under  the  gospel — and  the  only  reason  why 
any  do  not  come  to  him,  and  receive  the  salvation 
which  he  gives,  is  the  want  of  a  heart  or  disposition. 
This  will  appear  by  attending  to  a  few  passages  of 
scripture.  The  text  is  full  to  the  purpose  :  "  He- 
that  Cometh  to  me  I  will  in  nov/ise-cast  out."  Here 
is  an  implicit  invitation  to  all,  with  an  absolute  de- 
claration, that  v/hoever  comes  shall  be  received.  In 
connection  \A\h.  €his,  Jet  me  turn  your  thoughts  to 
Cliiist's  words  in  the  40th  verse  of  the  5th  chapter: 
"  Ye  will  not  come  tome,  that  ye  might  have  life.'* 
Here  again  it  is  evident,  that  sinners  are  invited  to 
come  to  Christ ;  that  if  they  vv^era  to  come,  they 
would  have  life  ;  and  that  the  only  reason  of  their  not 
coming  is  their  unwillingness.  It  is  their  dislike  of 
Christ,  and  the  nature  of  the  salvation  proposed. — 
But  perhaps  ^ni^^of  you  mp»y  object,  that  in  the 
same  chapterj^tjirist  says,  <^  No  man  canxome  to 
me,  except  the  Father  which  hath  sent  me  draw" 
him."  A  little  attention  will  show,  that  these  v/ords 
are  perfectly  consistent  with  tlie  sentiments  now  ad- 
vanced, and  that  they  even  confirm  them. 

What  is  meant  by  the  Father's  drawing  sinners  to 
Christ  ?  Can  we  suppose  any  thing  iriore  is  meant 
than  giving  a  new  heart  or  disposition  ?  If  not,  in- 
stead of  opposing  the  idea,  that  there  is  nothing  v/ant- 
ingin  the  sinner,  but  a  disposition,  it  establishes  it. 

The  only  thing  done  to  sinners,  when  they  are 
drawn  unto  Christ,  is  renderins:  them  willing  or  dis- 
posed  to  come  j  of  consequence,  tl^is  is  the  only  thing; 

Y  Z 


sro 


S  E  R  M  O  N    XX. 


"waiiting  in  any.  Tlie  only  difficulty  lies  in  the  sin- 
lier's  heart.  His  heart  is  unholy — His  afFections  are 
in  a  wrong  direction— He  has  such  a  total  v/ant  of 
inclination  towards  God,  that  he  will  not  choose  him 
for  his  portion.  He  sees  no  excellency — no  forta,  or 
comeliness  in  the  Saviour,  and  therefore  desires  hiiiv 
not. 

The  passages  in  which  there  is  a  free  and  indiscri- 
minate offer  of  saiva.tion,  or  invitation  to  sinners,  to 
come  to  Christ,  that  they  may  have  life,  are  nume- 
rous. 

To  v.'hat  has  been  mentioned,  I  shall  only  add  the 
following  :  ^'  Ho,  every  one  that  thirsteth,   come  yc 
to  the  waters,  and  he  that  hath  no  money  ;  come  yc, 
buy  and  eat :  yea  come,  buy  vvine  and  milk,  v/ithout 
money,  and  without   price."     "  The  Spirit  and  the 
bride  say  come,  and  let  him  that  is  athirst  come,  and 
v/hosoe\er  tvill  let  liim  take  of  the  water  of  life  free- 
ly."    The  Vvords  of  Christ  are  :  "  If  any  man  thirst, 
let  him  come  unto   me   and  drinki"     "  Come  unto- 
]ne  all  ye  that  labor  and  are  heavy  laden,  and  I  will 
r^ive  you  rest."     In  the  parable  of  the  supper,  record-- 
cd  Luke  14th  chapter,  Christ  teaches  us  that  all,  vv^ho 
hear  the  gor:pel,  arc  invited  to  come  to  him  and  have 
life,  and  that  if  any  do  not  come,  it  is  not  from  a 
natural  inability^  but  a  ci  iniinal  dimaclination. 

"A  certain  man  made  a  great  su|^ct^,  and  bade  ma- 
ny ;  and  sent  his  servants  at  supper  time,  to  say  to 
them  who  were  bidden,  come,  for  all  things  are  ready. 
And  they  all  v.ith  one  consent  began  to  make  excuse." 
Then  the  master  of  the  house  was  angry,  and  resolved 
that  none  of  them  should  taste  of  his  supper.  The 
idea  conveyed  is,  that  those  men  who  v/ere  bidden 
were  able  to  come  to  the  feast  if  they  had  been  dis- 
posed ;  of  course,  we  are  taught,  that  all  under  the 
gospel  may  come  to  Christ,  the  invitation  being  to 
all  who  hear  the  gospel  ;  and  that  if  any  do  riOt 
come,  it  is  solely  from  the  want  of  a  disposition  ; 
they  haye  JiO  inability  except  a  moral  inability — the 


SERMON    XX.  27L 

\vant  of  a  heart.  TliJit  the  gospel  invites  all  to  come  • 
to  Christ,  and  have  life,  or,  which  is  the  same  thing-, 
makes  a  free  and  impartial  offer  of  salvation  to  all 
■who  hear  it,  ai)pear3  not  only  from  the  plain  meaning- 
of  scriptural  expressions  used  for  that  purpose,  but 
from  this  important  fact,  that  men,  considered  as 
rational  and  moral  beings,  Avithout  respect  to  their 
temper  of  heart,  are  fully,  capable  of  accepting  the 
blessings  proposed.  Were  not  this  true,  no  ofier  of 
salvation  would  he  properly  made  to  fallen  man. 

Nothing  is  offered  fairly  to  any  man,  in  whom 
something  more  is  needful  to  his  accepting  of  it,, 
than  a  willingness  to  accept  in  view  of  its  true  nature. 
Nor  is  the  case  altered  at  all,  by  men's  natural  un- 
willingness, or  disapprobation  of  the  nature  and  plan 
of  the  gospel.  If  we  admit  that  men  are  wholly  op- 
posed to  the  gospel,  and  will  continue  so,  till  their 
he,arts  are  renewed  in  a  day  of  God's  power,  still  it 
is  true,  that  unwillingness  or  opposition  of  heart  is  the 
only  obstacle.  And  if  men  are  ever  found  guilty, 
at  the  tribunal  of  conscience,  or  the  tribimal  of  God,, 
it  will  be,  not  for  the  want  of  natural  ability  (which 
would  excuse  them)  but  for  the  want  of  a  willing; 
jiiind.     I  pass  in  the 

III.  Place,  to  consider,  in  a  brief  m.anner,  the  good 
proposed  and  to  be  enjoyed,  by  all  who  truly  come  to 
the  Saviour. 

"  Ilim  that  cometh  to  me,"  says  the  Saviour, "  I  will . 
in  no  wise  cast  out  ;"  i.  e.  I  will  certainly  receive 
liim,  and  bestow  upon  him  eternal  life  and  blessed- 
ness. He  says,  "  Ye  will  not  come  unto  me  that  ye 
might  have  life."  The  good  proposed  in  the  gospel, 
to  which  sinners  are  invited,  Christ  has  compared,  in 
a  parable,  to  a  feast  consisting  of  a  rich  variety,  and 
prepared  at  a  great  expense.  We  are  therefore  in; 
the  gospel  invited,  to  a  spiritual  feast  of  good  things, 
freely  to  partake  and  be  filled.  To  receive  through 
the  merits  of  Christ,  the  pardon  of  sin,  dcliveraixe 


272  SERMON   XX. 

from  the  power  and  dominion  of  it — peace  of  con- 
science, and  joy  in  the  Holy  Ghost,  and  to  enjoy  a 
holy  God,  and  a  title  to  the  heavenly  inheritance. 
Such,  in  brief,  is  the  good  proposed,  and  which  all 
who  come  to   Christ  will  receive. 

IMPROVEMENT. 

And  in  the  first  place,  I  would  remark,  to  prevent 
misconception,  or  a  misimprovement  of  this  subject^ 
that  the  ideas  advanced  respecting  the  free  offer  of 
salvation  to  sinners — and  there  being  nothing  to  pre- 
vent their  receiving  it,  but  their  own  unwillingness, 
so  that  the  matter  will  be  decided  by  their  own  free 
choice,  are  perfectly  consistent  with  their  absolute 
dependence,  and  'the  necessity  of  divine  influence. 
Perhaps  some  may  consider  these  as  inconsistent, 
and  it  may  be  diiEcult  to  convince  them  to  the  con- 
trary. It  is  always  a  difficult  task  to  reconcile  any  of 
the  doctrines  of  the  gospel  to  the  conceptions  of 
unholy  men.  If  any  think  to  do  this,  so  as  to  silence 
all  their  objections,  they  will  meet  with  disappoint- 
nient.  The  minds  of  impenitent  sinners  are  greatly 
confused  upon  religious  subjects  ;  and  for  this 
there  are  sufficient  reasons.  The  want  of  a  careful, 
serious,  prayerful  attention  to  the  holy  scriptures, 
prevents  their  seeing  the  harmony  of  divine  truth. 
The  man,  who  would  discover  and  embrace  nothing 
but  the  pure  doctrines  of  the  gospel,  must  seriously 
and  prayerfully  examine  the  holy  scripture.  He 
must  compare  scripture  with  scripture.  He  must 
be  honest  and  candid  in  his  researches  after  truth. 
He  must  seek  the  truth,  and  be  willing  to  receive  it. 
But  this  the  impenitent  will  not  do.  Hence  their 
minds  are  commonly  confused  respecting  the  sys- 
tem of  truth  in  the  gospel.  They  frequently  con- 
sider them  as  irreconcileable.  They  charge  the 
ministers  of  the  gospel  with  unsaying  in  one  sermon, 
v.hat  they  had  said  in  another  ;  and  even  contradict- 
ing themselves  in  the  same  discourse.    It  may  be 


SERMON    XX.  278 

that  some  ministers  have  been  guilty  of  this,  but  not 
ail  v/ho  hcive  been  charged  with  it.  Nothing  more 
frequently  occasions  this  charge,  than  holding  up  the 
doctrine  contained  in  the  foregoing  discourse,  that 
salvation  is  freely  offered  in  the  gospel ;  that  sinners 
are  free  agents  ;  and  that  there  is  no  obstacle  to  their 
salvation  but  their  own  unwillingness  to  receive  it ; 
and  at  the  same  time  intimating  that  sinners  are  ab- 
solutely dependent,  and  that  there  is  a  necessity  of. 
divine  influence,  in  order  to  th.eir  salvation.  How 
often  do  we  hear  it  said,  that  our  minister  in  one  ser- 
mon teaches  us  that  we  are  free  agents — that  salva- 
tion is  freely  offered  tons,  and  that  our  eternal  state 
will  be  decided  according  to  the  free  choice  which 
we  make ;  and  yet  in  the  next  contradicts  himself, 
by  teaching  the  necessity  of  divine  influence  -;  that 
we  must  be  born  again  ;  and  that  the  salvation  of 
sinners,  under  the  gospel,  depends  on  the  sovereign 
pleasure  of  God.  Some,  when  speaking  of  these 
supposed  contradictions,  seem  unable  to  contain 
themselves  ;  they  break  out  in  a  passion,  as  if  it  were 
not  to  be  endured,  that  the  minds  of  people  should  be 
perplexed,  troubled,  and  discouraged  with  such  absur- 
dities and  contradictions  ;  not  considering  that  all  the 
absurdity  or  contradiction  is  in  their  own  minds,  and 
arises  from  the  want  of  a  humble,  careful,  and  candid 
attention  to  the  subject,  in  the  light  of  scripture. 
What  contradiction  is  there  in  saying,  that  sinners 
have  salvatfion  freely  offered  to.  them  ?  or,  that  they 
are  freely  invited  to  come  to  Chri^it,  and  that  nothing 
prevents  their  coming,  and  receiving  salvatioa  but 
their  own  unwillingness  ;  and  yet  saying  that  this  un- 
■vs'illingness  or  opposition  of  heart  to  Christ,  is  so 
strong  that  nothing  will  overcome  it  bvit  the  power 
of  God,  rcnev/ing  their  hearts — thereby  drawing 
them,  or  causing  them  to  be  willing  in  the  day  of  his 
pov/er  ?  Or,  on  the  oiiher  hand,  v/ he  re  is  the  incon- 
sistency of  saying,  that  the  divine  influence  is  neces- 
sary to  draw  men  to  Christ,  or  make  them  willing  in 


2^-4  SERMON    XX. 

the  day  of  his  power,  and  saying  also,  that  sinners 
may  come  to  Christ  if  they  will,  that  they  are  mider 
no  natural  inability,  and  that  the  only  obstacle  is  op- 
position of  heart  ?  If  nothing- more  is  done  in  a  day 
of  divine  power,  when  a  sinner  is  drawn  to  Christ, 
than  to  remove  his  opposition  of  heart,  and  give  him 
a  willing  mind,  then  it  is  evident  that  nothing  else  is 
wanting  in  the  sinner,  but  a  willing  mind.  And  yet 
it  may  be  true,  as  is  indeed  taught  in  the  scriptures, 
that  he  will  continue  to  want  this,  that  is,  continue 
voluntarily  opposed  to  coming  to  Christ,  till  humbled 
and  renewed  by  divine  power.  Such  according  to 
scripture  is  the  moral  depravity  of  sinners,  that  if 
left  to  themselves,  they  willliever  come  unto  Christ 
that  they  may  have  life,  though  under  no  natural 
inability.  However  capable  they  may  be,  considered 
^s  rational  and  moral  beings,  of  coming  to  Christ, 
and  of  complying  with  the  conditions  of  salvation, 
yet  there  is  not  such  an  heart  in  them.  Hence  the 
necessity  of  a  merciful,  divine  influence,  and  the  per* 
feet  consistence  of  this  with  the  doctrine  of  a  free 
offer  of  salvation  to  sinners,  and  their  criminality  in 
refusing  to  accept  it. 

2.  From  what  has  been  said  on  this  subject,  we 
see  that  God  may  be  true  and  sincere  in  the  invita- 
tions of  the  gospel,  though  he  sees  that  m.any  v/ill 
not  comply,  but  Avill  reject  the  offered  mercy  and' 
perish.  Some  have  professed  to  find  difficulty  in 
seeing  this.  But  if,  indeed,  in  the  case  of  those 
who  perish,  the  reason  of  their  not  accepting  of  the 
offered  salvation,  and  the  only  reason  fairly  assigna- 
ble by  them  be,  as  we  have  shewn  their  unwilling- 
ness, surely  the  offer  may  be  as  sincere  and  be- 
nevolent as  if  it  were  accepted.  It  would  be  un- 
reasonable to  suppose  that,  in  order  to  be  sincere  in 
offering  a  favor  to  any  person,  we  must  know  that  he 
■will  receive  it.  It  is  sufficient  if  we  offer  it  upon 
conditions,  v\'hich  he  has  natural  power  to  perforn>. 


SERMON    XX.  5^5 

Neither  is  it  necessary  to  sincerity  of  offer,  that  we 
should  use  any  special  means  to  render  him  willing  to 
receive  it,  were  we  able.  It  is  sufficient,  if  we  design 
to  fulfil  our  part  of  the  engagement,  in  every  in- 
stance where  the  condition  is  complied  with.  In 
respect  to  tlte  invitations  of  the  gospel,  they  may  be 
considered  as  stating  to  sinners  their  duty,  with  the 
consequences  of  their  performing  or  neglecting.— 
God  may  invite  and  command  sinners  to  come  to 
Christ,  and  submit  themselves  to  him,  because  it  is 
their  duty  so  to  do  ;  and  may  state  to  them  in  the 
fullest  manner  the  danger  of  refusing,  and  the  happy 
consequences  of  complying  ;  nor  can  the  divine  sin- 
cerity in  such  a  statement  be  affected  one  way  or 
the  other,  by  the  conduct  of  those  to  whom  it  is 
made.  Christ  may  be  as  true  and  sincere,  in  the 
declaration,  "  him  that  cometh  unto  me  I  v/ill  in  no 
wise  cast  out,"  though  he  knows  but  a  few  will 
come,  as  if  he  supposed  that  many  or  that  all  would 
doit.  It  is  sufficient,  if  it  be  his  real  design,  to 
make  good  his  promise,  by  receiving  all  who  actu- 
ally come. 

But  it  is  enquired  by  some,  what  advantage  is  there 
in  offering  salvation  to  all,  unless  it  be  designed  to 
bring  them  to  a  compliance  ?  I  answer  :  if  we  could 
conceive  of  no  advantage  in  it,  still,  as  God  actually 
4loes  it,  and  commands  it  to  be  done  in  the  preaching 
of  the  gospel,  it  would  become  us  to  presume,  that 
there  are  reasons,  arising  from  the  nature  of  the  di- 
vine government,  and  to  doubt  of  it  would  be  impi- 
ously charging  God  with  folly.  But  there  are  very 
obvious  and  important  reasons  why  the  offer  of  salva- 
tion should  not  be  confined  to  the  elect,  but  should  ex- 
tend to  all  under  the  gospel.     I  will  mention  a  few. 

First,  Those  who  will  comply  with  the  invitations 
of  the  gospel,  being  appointed  in  the  counsels  of 
God,  to  be  made  willing  in  the  day  of  his  power,  live 
promiscuously  with  others,  and  can-not  be  known  by 
men,  till  they  are  distinguished  by  an  actual  compli- 


2^6  S  E  R  M  O  N    XX. 

ance.  The  gospel  therefore  cannot  be  preached  to 
them,  unless  it  be  preached  to  all.  But  it  is  impor- 
tant that  it  should  be  preached  to  them,  and  that  in 
connection  with  others,  bein?^  addressed  indiscrimi- 
nately, that  it  may  appear,  that  they  are  naturally  no 
more  disposed  to  comply  than  others  ;  aixl  that  there 
is  no  difference,  till  they  are  made  to  differ  by  effica- 
cious grace.  And  this  Avill  appear  the  more  stri- 
kingly to  thenv^iid  the  sovereignty  of  divine  grace, 
by  which  they  are  distinguished,  be  the  more  reali- 
zed, when  they  see  others  under  the  same  advantages 
w4th  themseives,  living  and  dying  in  a  rejection  of 
the  gospel,  and  bringing  on  themselves  an  aggrava- 
ted ruin.  Thus  they  see  what  themselves  would 
have  been,  had  they  not  been  distinguished  by  sove- 
reign grace,  and  made  Avilling  in  the  day  of  divine 
power.  Thus  they  learn  more  of  themselves,  of 
creatures,  and  of  God  ;  and  arc  thereby  prepared  to 
be  m.ore  hunible,  and  more  animated  in  ther  praise 
of  sovereign  grace. 

Secondiv,  In  consequence  of  the  offer  of  salvation 
to  those  who  perish,  they  are  left  without  any  cloak 
for  their  sin  ;  they  will  be  peculiarly  without  excuse, 
and  the  justice  of  God,  in  their  destruction,  will  be 
on  that  account  the  more  conspicuous.  It  will  appear 
by  this,  that  mankind  are  so  fixed  in  their  rebellion, 
are  such  obstinate  oppcsers  and  enemies  of  God, 
and  his  holy  kingdom,  that  they  are  disposed  con- 
staritly,  and  with  all  their  hearts,  to  reject  mercy  and 
salvation,  though  freely  ollered  to  them  through 
Christ.  This  vviil  bring  to  the  view  of  creatures  the 
true  nature  of  sin,  the  exceeding  v.ickedness  and  ob- 
stinacy of  the  hearts  of  mankind,  and  evince  the  jus- 
tice and  propriety  of  the  av/ful  sentence  pronounced 
upon  the  wicked  at  the  great  day.  It  will  evince  al- 
so, that  the  destruction  of  those  who  perish  under  the 
gospel  is  of  themselves,  that  nothing  could  have  pre- 
vented their  salvation,  and  brought  destruction  upon 
them — no  decree  of  heaven — nor  Satan — nor  any  of 


S  E  R  M  O  N    XX.  277 

their  fellow  men — nor  any  outward  circi]m^..lar:ce5 
and  temptations  of  this  vrorld,  had  they  nofe  with  all 
their  hearts  rejected  the  gospel,  and  constantly  refu- 
sed to  accept  the  salvation  which  Avas  offered  to  them, 
for  which  sin  and  folly  there  cannot  be  the  least  pos- 
sible excuse.  They  will  therefore  be  conxlemned  in 
their  own  consciences,  and  God  will  be  gloriously 
just.  We  must  add  also,  that  in  this  way,  the  love 
of  God,  or  his  goodness  in  giving  his  Son  to  die  for 
mankind,  will  appear  more  wonderful.  The  love  of 
God  is  especially  commended  in  giving  his  Son  to 
die  for  men,  while  they  were  yet  sinners ;  and  it 
appears  great  and  marvellous  in  proportion  to  the  un- 
worthiness  of  the  beings  towards  whom  it  is  exer- 
cised- 

But  the  unworthiness  and  vileness  of  mankind,  and 
the  desperately  evil  nature  of  sin,  appear  no  where, 
\\  ith  such  palpable  and  glorious  evidence,  as  in  men's 
finally  rejecting  Christ  and  his  salvation. 

It  must  have  been  great  love  in  God  to  give  his 
Son,  had  he  seen  that  men  would  receive  him 
as  their  Prince  and  Saviour  with  one  consent.  But  how 
much  more  astonishing  is  that  love  and  grace,  which 
could  provide  a  Saviour  of  infinite  dignity  and  wor- 
thiness, for  beings,  who  were  seen  to  be  such  mon- 
sters of  pride  and  ingratitude,  as  to  treat  him  with' 
scorn  and  contempt. 

3.  If  the  offers  of  the  gospel  are  indiscrimhiatc 
and  free  ;  if  sinners  are  under  no  natural  inability 
to  come  to  Christ,  then  they  are  proper  subjects  of 
exhortation  and  command.  Audit  is  fit  and  proper 
that  the  ministers  of  the  gospel  should  state  to  them 
their  duty,  as  they  are  commanded  to  do — with  the 
consequence  of  complying  or  refusing — and  that 
whether  they  will  hear  or  forbear.  I  shall  therefore, 
as  proper  in  the  improvement  of  this  subject,  ad- 
dress directly  to  all  present  the  invitation  of  the  gos- 
pel.    The  invitation  of  Christ  is,  '^  Come  unto  me,*' 

Z 


278  SERMON    XX. 

and  he  declares  in  our  text,  "  Him  that  cometh  to  me 
I  v/ill  in  no  wise  cast  out."     The  invitation   is  to  all 
present.     It  is  to  those  of  you,  my  hearers,  who  love 
the  Lord  in  sincerity,  and  who  have  come   mito  him. 
The  invitation  to  such  is  to   conthme    coming.     To 
come  unto  him  at  all  times,  trusting  in  him  and  cast- 
ing your  cares  upon  him.     It  is  to  you,  if  such  there 
be,  who   are  convinced  of  your  sin  and  guilt,  and   of 
your  danger  of  endless  ruin,  and  are  disposed  to  en- 
quire, what  you  must  do  to  be  saved.     To  such  the 
reply  or  direction  of  Christ  in  the  gospel  is,   '*  Come 
unto  me" — "  I  am  the  way   the  truth   and  the  life." 
"  Ye  will  not  come  unto  me  that  ye  might  have  life." 
*'  Him  that  cometh  to  me  I  will  in  nowise  cast  out." 
Even  to  those  of    you  also,   who    are  careless     and 
stupid,  is  the  invitation  addressed,  to  you  who  make 
a  mock  of  sin,  v\'ho  cast  off  fear,    and  restr£.in  prayer 
—who  treat  with  neglect  and  contempt  the  v/ord  and 
ordinances  of  God— profane  his  sabbaths — blaspheme 
liis  name — ridicule  and  despise  his  followers,  and  who 
liave    all  your   lives,  been  saying  by   your  practice, 
''  ""vVhois  the  Lord  that  we  should  serve  him  ?  and  what 
profit  shall  v/e  have  if  we  pray  unto  him  ?"  To.  you 
(amazing  condescension  and  forbearance  1)  is  the  in- 
vitation repeated,  this  day,  by  God,  in  the  gospel   of 
his  Son — to  turn  to  the  Lord  and  enjoy  the    greatest 
good— to  come  unto  Christ  that  ye  may  have  lil'e.    It 
is  your  duty  to  come — nor  is  there  anything  to  pre- 
vent, but  your  wicked  opposition   of  heart.     If  you 
come  unto  him,  in  the  manner  which  has  been  des- 
cribed, you  shall  have  life  ;  if    not,  an    aggravated 
destruction.     "Whether  you  will  now  hear  and   con- 
sider, is    known  to    God  only.     It  may  be,  that    he 
has  designed  that  you  should  have  the    invitation  of 
the   gospel  set   before  you   this   day,  and  that   you 
should  be  left  to  yourselves  under  it,  left  to   an   in- 
creased  degree    of  hardness  and   guilt.     Or  it  may 
be,  that  he  will  accompany  it  with  the  cnergyof  his 
spirit,  to  impress  upon   you  a  sense  of  your  dangicr 


Ir, 


II  %.. 


^^ 


/^\-, 


SERMON    X%<r^,  27^       ^^ 

—and  bring  you  to  a  sweet  submissicw^^£0  ;jEfa^^  way      ,^    r?. 
of  salvation  by  his  Son.  ^^     ■■•   ^*'    -  *    / 

But  this  is  certain,  that  whether  you  hear  or,  ibr- 
bear,  God  will  be  just  and  glorious.  And  if  you ' 
perish,  it  will  appear  that  it  was  not  through  a  natu- 
ral inability  to  come  to  Christ  ;  but  from  inexcusable 
wickedness  in  slighting  him,  and  ne^-iectin^*  tho 
great  salvation. 

To  conclude,  let  all  who  have  truly  come  to 
Christ,  feel  your  dependence  and  obligations — adore 
the  grace  that  inclined  you  to  come,  that  made  you 
willing  in  the  day  of  God's  power  ;  and  that  made 
you  welcome  in   the  day   of  his   wonderful    mercy. 

"  'Tv/as  the  same  Lord  that  spread  the^tas? 
That  sweetly  forc'd  us  in  ; 
Else  we  had  stiil  refus'd  to  taste 
And  perished  in   our  sin." 

Let  all  who  have  come  to  Christ,  continue  com- 
ing, and  in  this  way  make  their  calling  and  election 
sure.  And  in  a  little  time,  they  shall  come  unto 
him  in  the  most  glorious  manner — feith  shall  be 
changed  into  sight,  and  hope  into  full  fruition.  For 
this  is  his  intercession  before  the  Father,  for  all  them 
who  have  come^  unto  him — that  they  may  be  with 
him  where  he  is,  and  behold  his  glory.     Amen. 


SERMON    XXI. 


3iEARNES3    TO  GOD   THE    SAINT's  DESIRE    AND    HAP- 
PINESS. 


JOB   XXIII.  3,  4. 


OA,  that  I  knerj  nvhere  I  might  Jind  him,  that  I  might 
come  even  to   his  seat  I  I  would  order  my   cause  be-' 
fore  him^  and  Jill  my  mouth  with  arguments* 

i  HE  joys  and  the  sorrows  of  the  children  of  God 
nre  peculiar  to  themselves.     They  are  such  as  the 
world  knows  nothing  of.     Though  intermixed  with 
the  world,  and  subject  to  the  same  temporal  calami- 
ties and  disappointments  with  the  rest  of  mankind, 
yet  they  have  a  joy  in  God,  and  in  the  things  of  reli- 
gion, which  the  world   can  neither   give    nor  take 
away.     They   have  joy  and  peace  in  believing  ;  not 
merely  in  the  reflection  that  they  do  believe,  and  are 
the  children  of  God,  and  so  in  a  safe  state  :  this  they 
may  have,  but  not  rationally,  till  after  they  have  had 
joy  in  the  act  of  beUeving,  and  with  an  eye  of  faith  have 
perceived  the  excellency  of  the  divine  character,  and 
are  pleased  and  satisfied  with  it.     "  In  whom,"  says 
the  apostle,  that  is,  in  God  the  Saviour,  "  though  nov/ 
ye  see  him  not  yet  believing,  ye  rejoice  with  joy  un- 
speakable, and  full  of  glory."     They   rejoice  and  are 
raised  above  the  world,  in  believing  and  in  beholding 
and  contemplathig  tlie  divine  chriracter.     It  is  the 

Z  2 


283  SERMON    XXI. 

laRR-ua^re  of  their  heiiirts, "  Whom  have  I  m  heaven  but 
thee,  and  there  is  none  on  earth  I  desire  beside  thee. 
Their  sorrows  also  are  peculiar. 

Those  things,  which  give  sorrow  and  affliction  to 
the  children  of  God,  very  frequently  give  joy  to  the 
world,  or  at  least  do  not  affect  them  with  any  uneasy 
sensations.     And  the  reason  of  this  is,  their  supreme 
aifeclions  are  placed  on  diiferent  objects ;  their  taste  is 
different,  they  relish  objects  of  a  different  nature. 
The  children  of  God,  viewing  the  character  of  God 
as  amiable,  and  his  law  holy,  just  and  good,   cannot 
but   viev/  sin  as  odious,  and  finding  such  remains  of 
it  in  their  own  hearts,  finding  the  law  of  sin  and  death 
warring  againstthe  law  of  their  minds,  it  causes  them 
continual  sorrow  of  heart :  they  sorrow  after  a  godly 
sort.     But  this  is  a  sorrow  with  which  the  world, 
with  which   sinners  are  as   much  unacquainted,  as 
they  are  with  the   joys  and  satisfactions   which   the 
children  of  God  have,  and  which  they   derive   from 
the   contemplation  of  God,  and  the  exercise   of  the 
Christian  graces.     Sin  is  so  far  from  being  their  bur- 
den, and  their   sorrow,  that  it  is  their  delight  ;  they 
pursue  it  with   greediness,  and  have  no  desire  or  rel- 
ish for  any   other  happiness,  but  what   they  derive 
from  sinful  courses.     Another   source  of  sorrow  and 
affliction  peculiar   to  the  children  of  God,  is  the  hi- 
ding of  God's  face  ;  being  deprived  of  the  light  of  his 
countenance.     The  world,  as  they  have  no  relish  for 
holiness,  and  take  no  pleasure  in  spiritual  and  divine 
things  ;  so  it  gives  them  no  pain  nor  sorrow,  to  be  far 
from   God  ;  or  deprived  of  spiritual  intercourse  and 
communion  with  him.   But  to  Christians,  or  the  trii« 
children  of  God,  there  cannot  in  their  view,  a  greater 
and  more  afflicting  evil  happen.     That  there  is  such 
a  thing  as  God's  withdrawing  himself,  in  a  measure, 
from  Christians,  leaving  them  for  a  season,  to  much 
coldness,  barrenness,  and  darkness,  I  conclude  has  been 
proved  by  the  experience  of  all  of  yovi  who  are  Chris- 
Hans  indeed.     As  this  is  a  state  of  imperfection,  as 


SERMON   XXI.  28S 

the  children  of  God  are   sanctified  but  in  part,  and 
being  surrounded  by  the  temptations  and  alhirements 
of  the  world,  the  flesh,  and  the  devil,  they  frequently 
fall   into  sin,  and  thereby  quench  the  spirit,    and  act 
unworthy  of  their  high  calling.    The  consequence  is, 
God  sometimes  sends  temporal  calamities  upon  them 
as  trials  and  chastisements,  and  frequently  great  spir- 
itual darkness,  so  that  the  pains  of  hell,  as  it  were, 
get  hold  upon  them,  and  they  find  trovible  and  sorrow. 
This  was  the  case  with  God's  children,  the    saints  of 
old.    David,  the  man  after  God's  own  heart,  frequent- 
ly experienced  not  only  great  temporal  calamities, 
but  spiritual  darkness,  and   bitter  sorrows  and  afflic- 
tion of  soul,  under  the  hidings  of  God's  face.   "  The 
sorrows  of  death"  says  he,  "  compassed  me,  and  the 
pains  of  hell  got  hold  upon  me  :  I  found  trouble  and 
sorrow."       And     again.    Psalm  Ixxvii.     "  My  soul 
refused  to  be   comforted,  I  remembered  God,   and 
Avas  troubled.'*  That  is,  troubled  at  the  thoughts  of  his 
righteous   frowns  :  "  I  complained  and  my  spirit  was 
overwhelmed.     Thou  boldest  my    eyes  waking ;    I 
am  so  troubled  that  I  cannot  speak  ;"  that  is,  cannot 
pray  or  get  near  the   throne.     "  I  have  considered 
the  days  of  old  ;   the  years  of  ancient  times.     I  call 
to  remembrance  my  songin  the  night :"  that  is,  I  have 
reflected   upon    the  limes  when  enjoying  the  light  of 
God's  countenance,  I  have  had  sweet  access  to  him  by 
prayer,  and  communion  with  him :   when   even   the 
silent  watches   of  the  night  were  witness  to  the  joy 
and  praise  of  my  heart,  and  the  satisfaction  I  had  in 
contemplating  upon  God,   more  than  in  the  rest  of 
sleep.     "  I  commune  with  mine  own  heart,   and  my 
spirit  made  diligent  search;"  that  is,  diligent  enquiry 
into  the  reason  of  this  darkness  and  the  withdrawinp* 
of  God's  spirit.    "  Will  the  Lord  cast  off  for  ever,  and 
will  he  be  favorable  no  more  ?   Is  his  mercy  clean 
gone  for  ever  ?  Doth  his  promise  fliil  forevermore  i'* 
In  many  such  instances,  does  the  Psalmist  and  others, 
as  recorded  in  s<\cred  scripture,  complain  of  seasons 


284 


SERMON   XXI. 


of  darkness  and  sorrow,  expressed  by  being  absent 
from  God,  or  deprived  of  the  light  of  his  countenance. 
And  this  was  eminently  the  situation  of  holy  Job,  at 
the  time  when  he  spake  the  words  of  the  text.     For 
the  trial  of  his  faith  and   patience,  and  to  display  the 
goodness  and  faithfulness   of  God,     he  was  visited 
v/ith  great  afflictions  and  temptations.     Under  these 
he  complained  or  cnourned  ;  but  did  not  mourn  to  ex- 
cess, nor  murmur  against  God.     As  he  says  in  the 
verse  preceding  the  text,   "  Even  to  day  is  my  com- 
plaint bitter  :  my  stroke  is  heavier  than  my  groaning  ;" 
that  is,  though  my  complaint  is  bitter,  and  my  groan- 
ing great,  yet  not  greater  than  my  stroke  ;  not  great- 
er than  might  be  expected,  from  a  frail  worm,  under 
such  complicated  affliction  :  as  in  Chapter  vi.  2.  "  Oh, 
that  my  grief  were  thoroughly  weighed,  and  my  ca- 
lamity laid  in  the  balances  together  !    For   it  would 
be  heavier  than  the  sand  of  the  sea.     Therefore  are 
my  words  swallowed  up.     For  the  arrows  of  the  Al- 
mighty*' says  he,  Chapt^  vi.  4."  are  within  me,    the 
terrors  of  God  do  set  themselves  in  array  against  me." 
A  principal  part  of  Job's  sorrow  and  distress  of 
soul  arose  from  the  thought,  that  God  had  a  contro- 
versy, and  had  in  a  great  measure  withdrawn  from 
him  his  favorable  presence.     He  could  not  find  that 
communion  with  God,  and  that  nearness  of  access 
to  him  by  prayer,  which  he  wished,  and  which  at 
times  he  had  enjoyed.     Yea,  he  complains  in  the 
context,  that  he  could  not  have  that  realizing  sense 
of  God's  working,  in  all  things,  and  of  the  hand  of 
God  being  in  all  his  afflictions,  which  he  ought  to 
have.     And  even  that  he  could  not  have  that  sense  of 
God's  omniscience  and  omnipresence  which  he  desir- 
ed ;  but  was  as  one  wholly  left  of  God  :  and  though 
possessed  of  a  desire,  yet  unable  to  approach  him, 
*',iBehold,"says  he,"Igo  forward,  but  he  is  not  there  : 
backward,  but  I  cannot  perceive  him.     On  the  left 
hand,  where  he  doth  work,  but  I  cannot  behold  him  : 
he  hidcth  himself  on  the  right  hand,  that  I  cannot 


SERMON    XXI.  285 

see  him."  In  this  situation  he  exclaims,  as  in  the 
text,  "  Oh,  that  I  knew  where'J  might  find  him,  that 
I  might  approach  even  to  his  seat !  I  would  order 
my  cause  before  him,  and  fill  my  mouth  with  argu- 
ments."    We  may  make  from  the  words  this 

DOCTRINAL  REMARK. 

It  is  the  great  desire  of  the  children  of  God,  at 
all  times,  and  especially  under  straits  and  difficulties, 
whether  temporal  or  spiritual,  to  get  near  to   God 
and  pour  out  their  hearts  before  him.     For  the  proof 
of  this  proposition,  I  need  only  appeal  to  the  con- 
sciences and  experience  of  the  children  of  God,  and 
adduce  a  few  testimonies  from  scripture,  or  instan- 
ces in  which  it  was  verified.     This  was  the  desire  of 
David  in  all  his  afflictions.     He  looked  to  God  alone 
for  help,   and  seemed  to  delight  in  nothing  more 
than  to  follow  after  God,  and  to  be  able  to  pour  out  his 
heart    in  prayer  and  supplication.     How  evidently 
does  this  appear  in  the   hundred  forty-third  Psalm. 
"  My  soul  followeth  hard  after  thee,    O   God.      I 
stretch  forth   my   hands  to   thee  :  my  soul  thirsteth 
after  thee,  as  a  thirsty  land.     Hear  me  speedily,  O 
Lord,  for  my  spirit  faileth :  hide  not  thy  face  from 
me,  lest  I  be  like  unto  them  that  go  down  to  the 
pit."     And  in  Psalm  cxlii.  how  plain  is  it,  that  all  his 
desires  and  comfort  in  trouble,  were  in  g;etting  near 
to  God,  and  p©uring  out  his  heart  before  him.     "I 
cried  unto  the  Lord  with  my  voice.     I  poured  out 
my  complaint  before    him.      Then  my  spirit  was 
overwhelmed  within  me.     I  shewed  before  him  my 
trouble.     I  cried  unto  thee,  O  Lord,     I  said,  thou 
art  my  refuge  and  my  portion,  in  the  land  of  the 
living."     The  same  thing  appears  also  in  the  exam- 
ple and  conduct  of  Job.     As  for  me,  says  he,  is  my 
complaint  to  man  ?  i.  e.  Do  I  look  to  miserable  mor- 
tals like  myself,  for  support   and  consolation,  when 
my  soul  is  filled  with  sorrow  and  trouble,  under  af- 
fliction; and  the  hidings  of  God's  face  ?  "  Miserable 


586  SERMON    XXI. 

comforters  are  they  all.'*  And  further  on,  "  My 
friends,  says  he,  scorn  me ;  but  mme  eye  poureth 
out  tears  unto  God.  Oh,  that  one  might  plead  for  a 
man  with  God,  as  a  man  pleadeth  for  his  neighbor  ;'* 
referring  here  undoubtedly,  to  the  mediator,  through 
whose  mediation  and  intercession,  alone,  he  expect- 
ed access  to  God,  and  the  throne  of  grace. 

Again,  as  in  the  text,  "  Oh,  that  I  knew  where  I 
might  find  him  !  that  I  might  come  even  to  his  seat !  I 
would  order  my  cause  before  him,  and  fill  my  mouth 
with  arguments.'*  The  idea  is,  that  he  would  plead 
before  God  with  a  holy,  submissive  boldness  ;  not  his 
own  merit,  for,  as  he  had  said,  in  chapter  ix.  vr.  2. 
"  How  should  man  be  just  with  God  ?  If  he  will 
contend  with  him  he  cannot  answer  him  one  of  a 
thousand."  But  he  would  plead  before  him,  with  a 
humble  boldness,  the  riches  of  his  grace.  Accord- 
ing to  the  exhortation  of  the  apostle,  Heb.  iv.  16. 
"  Let  us  therefore  come  boldly  to  the  throne  of  j^race, 
that  we  may  obtain  mercy,  and  find  grace  to  help  in 
time  of  need."  These  examples  of  the  conduct  and 
desires  of  the  saints  of  old,  when  under  trials,  as 
well  as  the  experience  of  all  Christians,  establish  the 
truth  of  the  doctrine,  that  it  is  the  great  desire  of  the 
children  of  God,  at  all  times,  and  especially  u?ider 
straits  and  difficulties,  whether  temporal  or  spiritual,  to 
^C-t  near  to  him,  that  they  may  pour  out  their  hearts  be-> 
fore  him.  But  in  order  more  fully  to  illustrate  and 
improve  the  subject  it  may  be  proper, 

I.  To  show  briefly  what  we  are  to  understand  by 
getting  near  to  God,  or  enjoying  his  presence. 

II.  The  happiness  of  those  who  enjoy  this  near- 
ness, or  who,  according  to  the  desire  of  Job,  know 
where  to  find  him,  and  are  enabled  to  approach  even 
to  his  scat.     And 


SERMON    XXI.  287 

III.  What  prevents  Christians  from  enjoying  this 
nearness  to,  or  favorable  presence  of  God,  at  all 
times. 

I.  Then,  what  are  we  to  understand  by  getting 
near  to  God,  or  enjoying  his  presence  ?  And  here, 
I  would  observe,  that  the  presence  of  God — ap- 
proaching his  presence — having  the  light  of  his 
countenance,  he.  as  also,  the  absence  of  God, 
withdrawing  himself  from  us,  hiding  his  face,  and 
the  like,  are  figurative  expressions,  and  spoken  after 
the  manner  of  men. 

1.  The  presence  of  God,  when  understood  in  one 
sense,  must  refer  to  his  omnipresence  ;  which  is  a 
necessary  perfection  of  his  nature.  But,  when  used 
in  this  sense,  it  Avould  be  absurd  to  speak  of  coming 
near  to  God,  or  approaching  his  presence  ;  or,  of 
being  absent  from  him.  For  he  is  necessaiily  in  all 
things,  and  pervades  all  things.  Do  I  not  fill  heav- 
en and  earth  ?  saith  the  Lord.  The  Psalmist  also  ac- 
knowledged and  enquired,  "  Whither  shall  I  go  fi'om 
thy  spirit,  orfieefromthy  presence?  If  I  ascend  up 
into  heaven,  thou  art  there.  If  I  make  my  bed  in 
hell,  behold  thou  art  there.  If  I  take  the  wings  of 
the  morning,  and  dwell  in  the  uttermost  part  of  the 
sea,  even  there  shall  thy  hand  lead  me,  and  thy  right 
hand  hold  me."     But, 

2.  There  is  another  sense,  in  which  we  speak  of 
the  presence  of  God,  and  may  figuratively  speak  of 
approaching  his  presence  ;  that  is,  when  we  reflect 
upon  him,  and  address  ourselves  to  him  :  whereby 
he  becomes  present  to  our  minds.  Thus,  when  we 
enter  the  house  of  God,  and  attend  on  public  wor- 
ship, or  when  we  attempt  to  address  him  in  prayer, 
M'hether  public  or  private,  we  are  said  to  be  in,  or 
come  into  his  more  immediate  presence. 


288  SERMON    XXI. 

Again,  by  the  presence  of  God,  and  enjoying  his 
presence,  we  sometimes  understand  the  goodness  of 
God,  or  rather  the  communications  of  divine  good- 
ness. Whatever  is  a  real  good  comes  from  God. 
And  all  who  receive  any  good  from  God,  do  enjoy 
just  so  much  of  the  divine  presence  and  favor.  But 
further,  there  is  a  still  higher  and  peculiar  sense,  in 
which  the  children  of  God  do  frequently  and  con- 
stantly desire  to  enjoy  his  presence,  to  which  I  now 
chiefly  refer.  They  not  only  receive  natural  or  tem- 
poral good,  at  the  hand  of  God,  which  is  common 
both  to  the  just  and  unjust ;  but  they  enjoy  commu- 
nications of  moral  and  spiritual  good.  God  gives  his 
spirit  to  dwell  in  them,  divinely  illuminating  their 
r.unds,  enabling  them  to  hold  spiritual  communion 
or  intercourse  with  him,  to  perceive  the  true  charac- 
ter of  God,  and  the  beauty  and  propriety  of  the  di- 
vine conduct  ;  which  perception  gives  joy  and  con* 
solation,  and  raises  above  the  world.  This  is  to  have 
the  light  of  God's  countenance,  to  enjoy  his  presence, 
and  be  near  to  him.  The  spirit  of  God,  dwelling 
within  them,  quickens  and  animates  their  affections, 
by  his  enlivening,  sanctifying,  and  comforting  influ- 
ences, and  gives  them  joy  and  peace  in  believing, 
He  also  gives  them  utterance,  and  enables  them  to 
pour  out  their  hearts  in  prayer  and  praise  to  God, 
under  all  circumstances,  in  the  most  easy,  affection- 
ate, and  submissive  manner.  The  moment  of  the 
nearest  access  of  mortals  to  God  in  this  life,  is  when 
employed  in  spiritual  prayer  and  praise,  and  this  is 
their  resort  under  afHictions  and  trials.  They  order 
their  cause  before  God,  and  fill  their  mouths  with 
arguments.  And  when  they  have  wandered  from 
God,  neglected  duty,  and  fallen  into  sin,  so  that  to 
,  chastise  them,  God  takes  from  them  the  light  of  his 
countenance,  or  withholds,  in  a  great  measure,  the 
influences  of  his  spirit,  leaving  them  to  grope  in  the 
dark,  and  greatly  to  decline  in  the  spirit  and  grace  of 
prayer  ;  then  it  is,  that  having  once   tasted  that  the 


SERMON    XXr.  2S9 

Lord  is  good,  they  are  ready  to  exclaiir.  witli  Job, 
"Oh,  that  I  were  as  in  months  past!  Oh,  that  I 
knew  where  I  might  find  him,  that  I  might  come 
even  to  liis  seat  !"  In  a  word,  by  getting  near  to 
God,  or  finding  him,  and  coming  even  to  his  scat,  as 
expressed  in  the  text,  we  are  to  understand  get- 
ting into  that  state  or  frame  of  soul,  in  which  we  have 
a  reahzing  sense  of  God's  all-siirrounding  presence, 
and  of  his  working  in  all  things  ;  in  which  vv'-e  receive 
special  influences  of  God's  spirit,  animating  our  sf- 
fections  and  illuminating  our  hearts,  to  perceive  the 
excellency  and  fulness  of  God,  and  giving  us  the 
spirit  and  grace  of  prayer,  whereby  we  may  with 
humble  boldness  address  the  throne  of  grace,  take 
delight  in  pleading  for  the  advancement  of  his  own 
cause,  and  interest  in  the  world  ;  and  with  the 
most  cheerful  recumbency  of  soul,  rest  upon  him,  and 
commit  ourselves,  and  all  our  concerns,  to  his  di- 
rection.    I  proceed 

II.  To  speak  of  the  happiness  of  those  wlio  enjoy 
this  nearness  to  God,  and  have  free  access  to  the 
throne  of  grace  ;  or  who,  according  to  the  desire  of 
Job,  know  where  to  find  him,  when  under  afiiictions 
and  trials,  and  are  enabled  to  approach  even  to  liis 
seat. 

Under  this  head,  it  will  be  necessary  to  offer  but 
little.  For  that  there  is  a  sublime  satisfoction  and 
happiness,  which  the  world  can  neither  give  nortake 
away,  tliat  there  is  something  which  is  inexpressible 
something  which  may  be  called  a  joy  unspeakable, 
and  full  of  glory,  in  approaching  to  God — in  being 
near  to  him,  as  described  abo^-e,  and  enabled  to  pour 
out  the  heart  before  him— -will  be  denied  by  none^ 
who  have  experience  in  the  divine  life  ;  and  as  to 
those  who  have  not — vv'ho  have  no  relish  for  commu- 
nion with  God,  but  say  in  their  heart,  depart  from  us, 
we  desire  not  the  knowledge  of  thy  ways — it  is  ex- 
pected that   such,  notwithstanding  any    deecriptioa 

Aa 


2S0  SERMON    XXI. 

which  may  be  given,  will  "  despise,  and  wonder,  and 
perish,'*  unless  God  of  his  mercy  shall  shine  into 
their  hearts.     But  I  would  observe  briefly, 

1.  That  the  joy  and  consolation  there  is  in  being 
near  to  God,  and  having  a  sense  of  his  presence  and 
fulness,   and  the  lively  exercise  of  love  to  him,  is  an 
ample  support,  under  the  greatest  worldly  afflictions, 
and  is  the  foundation  of  that  desire,   which  there  is 
in  all  the  children  of  God  to  get  near  him,   in  their 
trials.     The  heart  never    feels    such    unspeakable 
peace,  as  when  holding  communion  with  God,  alKl 
when  its  affections  gocut  tow^ards  the  supreme  beau- 
ty.    How  good  men  of  old,  under  the  greatest  straits, 
used  to  breakout  in  strains  of  rapture  !  "  I  will  go 
unto  the  altar  of  God,  unto  God   my  exceeding  joy.'* 
" .  As  the   hart   panteth  after  the    water   brooks,   so 
panteth  my  soul  after  thee,  O  Lord.    My  soul  thirst- 
eth  for   thee.    My  flesh   longcth  for  thee,   in  a  dry 
land  wherein  is  no  water  ;  that  I  may  sec  thy  glory 
as  I  have  seen  it  in  the  sanctuary."     "  Lo  1  tliey  that 
are  far  from  thee  perish  ;  but  it  is   good  for  nio  to 
draw  near  to  God.     Whom  have  I    in    heaven   but 
thee  ?  and  there  is  none  on  earth  that  I  desire  beside 
thee."     There  are  but   fev/  days,  yea  there  is  no  day 
an  mortal  life,  in  which   we  do  not  stand  in  need   of 
consolation,  above  what  the  w^orld  can   afford.     Ever 
since  sin  entered  our  world,  mankind  have  been  sub- 
ject to  sorrows  and  afflictions,  under  vvhich  they  need 
the  supports  of  religion — under  which  they  need  the 
smiles  and  presence  of  God,  and  here    indeed  there 
is  at  all  times   consolation.     In  the   pavilion  of  his 
presence  God  will  hide  his  children,  in  the  time  of 
trouble,  in  the  secret  of  his  tabernacle  he  will  cover 
them,  in  the  day  of   danger.       Surely   no   Ghrislian 
while  thus  near  to  God,  and  pouring  out  his  heart  be- 
fore him,  with  the   true    spirit  and  grace  of  prayer, 
ever  feared  what  men   could  do  to   him,  or   cared 
greatly  stbout  this  world.     It  is  some  consolation  to 


SERMON    XXI.  29 1 

tlie  children  of  God,  to  open  their  hearts  to  one  p.no- 
ther,  and  to  tell  their  sorrows  to  a  friend  who  can  give 
no  relief,  except  by  sympathising  with  them.  What 
consolation,  what  relief  then  must  it  give  to  get  near 
to,  and  pour  out  their  hearts  before  him,  who  is  a 
friend,  both  gracious  to  hear,  and  mighty  to  save  ; 
and  who  has  pledged  his  perfections,  that  all  things 
shall  co-operate  for  their  good  I  But, 

2.  That  there  is  great  joy  and  happiness  in  that 
peculiar  nearness  to  God,  which  Christians  do  some- 
times, yea,  frequently  enjoy,  expressed  by  finding 
him,  and  coming  even  to  his  seat,  and  that  it  is  an 
attainment  greatly  desirable,  is  evident  from  the 
consideration,  that  it  is  of  the  same  nature,  as  the 
happiness  of  heaven — yea,  that  it  is  heaven  begun  in 
the  souls  even  in  this  life.  When  we  speak  of  de- 
parted saints,  we  say,  they  are  in  heaven — in  tjie  im^ 
mediate  and  glorious  presence  of  God  ;  and  that 
their  happiness  consists  in  the  enjoyment  of  this 
presence — in  seeing  God,  and  becoming  like  him. 
But  this  enjoyment  of  God's  presence,  though  in- 
conceivable in  degree,  yet  cannot  be  different  in 
kind,  from  that  vouchsafed  to  the  children  of  God  on 
earth.  He  holds  communion  with  them  here,  and 
grants  them  something  of  that  nearness  of  access  to 
him,  that  favorable  presence,  which,  when  granted  in 
full,  beyond  the  vail,  will  give  fulness  of  joy.  Chris- 
tians by  being  near  to  Gcd,  ever  maintaining  a  close 
and  holy  walk  with  him,  become  more  and  more 
tranaformed  into  the  divine  likeness,  and  more  and 
more  fitted  for  heaven — yea,  in  the  lively  perform- 
ance of  humble  adoration  and  praise,  they  do  antici- 
pate the  employment  of  heaven,  and  join,  as  it  were, 
beforehand,  the  society  of  the  blessed.  Haring  en- 
deavored to  point  out  the  nature  and  blessedness  of 
that  nearness  to  God,  so  much  prized  by  holy  Jobv 
under  his  afflictions  ;  and  which  the  children  of  God 
(>o  frequently  enjoy,     1  proceed, 

• 


•2*2-  SERMON    XXI^ 

III.  To  point  out  briefly:,  wliat  prevents  Christian-s 
from  enjoying  nearness  to  God,  or  his  favorable  pre- 
sence, at  all  times. 

It  has  already  been  shewn,  by  an  appeal  to  the  ex- 
pere'ence  of  Christiens,  and  the  testimony  of  scrip- 
ture examples,  that  the  children  of  God  are  often  in 
the  dark,  deprived  of  the  light  of  God's  countenance, 
and  unable  to  get  near  the  throne  of  grace  in  pray- 
er 'f  and  that  this  is  the  reason  of  theii-  crying  out  fre- 
quently, with  Job,  "  Oh,  that  I  knev/  where  I  might 
find  him,  that  I  might  come  even  to  his  seat."!  Now 
to  the  question,  what  can  be  the  occasion  of  this  token 
of  the  divine  displeasure,  which  to  the  Chistian  is  a 
sore  affliction  ?  the  answer,  in  general,  is^  it  is  sin- 
remaining  corruption  in  the  heart,  especially  as  act- 
ed out  in  gratifying  the  lust  of  the  flesh,  the  lust  of 
the  eye,  and  the  pride  of  life,  whereby  the  Holy  Spir- 
it is  quenched,  and  provoked  in  a  great  measure  to 
depart.  The  sanctiiication  of  the  heart  is  tlie  work 
of  the  Spirit  freeing  it,  more  and  more,  from  corrup- 
tion, but  it  is  effected  in  the  use  of  means  and  en- 
deavors on  the  part  of  the  subject.  Hence  it  is,  that 
Christians  are  exhorted  to  a  diligent  and  constant  at- 
tention to  the  means  of  grace — to  attend  upon  the 
v.'ord  of  Gcd  written  and.  preached — to  pray  without 
ceasing — to  watch  unto  prayer — to  strive  to  enter  in 
at  the  strait  gait,  or  to  agonize  the  holy  agony,  con- 
flicting with  the  lusts  which  war  against  the  ?oul,  and 
in  general,  in  the  use  of  all  appointed  means,  with 
an  hum^ble  dependence  on  God,  to  fight  the  good 
fight  of  fvith.  .  Abiding  in  tliis  course,  they  may  hope 
for  the  co-operation  of  the  Spirit  of  God.  But  de- 
parting from  it,  in  neglecting  the  use  of  means,  and  in 
sufieiing  their  thoughts  to  be  engrossed  with  the 
world  and  its  amusements,  they  quench  the  Spirit, 
which  otherwise  would  be  like  an  holy  flame  abiding 
in  tlieir  hearts,  cherishing  the  love  of  God,  exciting_ 
a  fervent  zeal  for  his  glory,  and  giving  tliem  a  blessed, 
nearness  to  God  and  commuiiiou  with  him. 


SERMON    XXI.  29 


n 


Particularly,  one  great  means  of  quenching  the 
Spirit,  and  consequently  of  depriving  Christians  oftlie 
light  of  God's  countenance,  is  neglect  of  prayer. 
Prayer  is  to  the  soul  what  breath  is  to  the  body,  it  is 
the  Christian's  life  :  and  no  true  Christian  will  live 
long  without  it.  Yet  it  too  often  happens,  that 
through  a  criminal  coldness,  induced  by  worldly  cares, 
Satan  gets  an  advantage  over  the  children  of  God,  and 
influences  them  to  put  off  stated  seasons  of  prayer, 
either  till  a  more  convenient  time,  or  till  they  may  ac- 
quire a  better  frame  ;  and  in  so  doing,  they  quench 
the  Spirit,  and  provoke  God,  for  their  chastisement, 
to  leave  them  to  wander,  for  a  time,  in  the  dark, 
seeking  in  vain  to  obtain  the  light  of  his  countenance. 

Another  tiling  which  has  a  very  special  tendency 
to  quench  the  Spirit,  and  prevent  that  nearness  to 
God,  which  is  the  Christian's  desire  and  duty,  is  too 
great  an  attention  to  the  cares  and  business  of  the 
world.  This  indeed  is  the  source  of  many  other  sins, 
such  as  a  languid,  or  a  ruffled  and  discomposed  frame 
in  prayer,  or  in  the  discharge  of  any  other  duty.  It 
is  a  sin  however,  that  in  most  cases,  very  easily  be- 
sets Christians.  They  are  apt  to  excuse  themselves 
in  an  undue  attachment  to  the  world,  by  giving  it  the 
name  of  prudence,  industry,  and  an  endeavor  to 
shun  the  sin  of  those  who  are  worse  than  infidels,  in 
neglecting  to  provide  for  their  own  households.  Noth- 
ing, however,  more  than  an  undue  attachment  to  the 
world  and  its  enjoyments,  or  solicitude  about  its  con- 
cerns, is  opposed  to  communion  a.  ith  God ;  and  in  the 
indulgence  of  this  temper,  the  Christian,  who  ought 
to  rise  above  the  world,  and  to  have  his  treasure,  and 
his  heart  and  conversation  in  heaven,  will  appear  to 
degenerate  into  the  man  who  is  of  the  earth,  earthy. 
I  might  enumerate  other  particulars,  such  as  neg- 
lecting religious  conversation  and  serious  reflection, 
indulging  in  anger,  wrath,  malice,  intemperance.  Sec. 
all  which  have  a  direct  tendency  to  quench  the  Spir- 
it, and  to  interrupt  communion  with  God.     Siiffiee  it 

Aa2 


294  SERMON    XXI. 

to  say,  that  rcmaming  indwelling  sin,  in  itself,  and  as- 
it  appears  in  external  act,  by  remissness  in  duty,  inat- 
tention  to  means,  and  positive  sinful  indulgence,  is- 
that  alone  ^Yhich  prevents  Christians  enjoying,  at 
all  times,  that  peculiar  nearness  to  God,  and  com- 
munion Yvith  him,  which  have  been  described. 

Let  the  children  of  God,  therefore,  under  all 
darkness  and  adliclion,  be  humble,  taking  all  blame 
to  themselves  :  Let  them  seek,  in  God's  appointed 
way,  still  further  degrees  of  holiness  both  in  heart  and 
life  :  For  it  is  sin  only,  v/hich  brings  darkness  upon 
them  ;  it  is  this  only  which  intercepts  the  beatific  vis- 
ion of  God's  face.  God  does  not  willingly  afflict  and 
grieve  eitlier  his  own  children,  or  the  children  of 
men. 

Thus  I  have  endeavored,  briefiy,  to  describe  the 
nature  and  blessedness  of  that  peculiar  nearness  to 
God,  so  much  desired  by  Job  m  the  text,  and  by  all 
the  children  of  God,  and  pointed  out  the  reason  of 
their  not  enjoying  it,  at  ail  times.  I  shall  close  with 
a  brief 

IMPROVEMENT. 

And  from  what  ha-s  been  said,  let  Christians  be  in- 
duced to  aspire,  more  and  more,  after  communion 
with  God,  and  to  obtain  that  nearness  to  him,  that 
light  of  his  countenance,  which  alone  can  support, 
and  give  consolation,  and  afford  a  happiness,  worthy 
a  rational  and  immortal  soul.  And  in  order  to  this, 
let  them  be  persuaded  to  attend  diligently  upon  ail 
the  means  of  grace,  looking  to  God  for  assistance  ; 
and  especially  endeavor  to  take  off  their  affections, 
more  and  more,  from  the  world,  and  to  let  their  lives 
be  hid  with  Christ  in  God.  For  they  who  are  Chris- 
tians ought  to  crucify  the  fie sb,  with  the  affections 
and  lusts. 

Christians  !  you  live  in  a  troublesome  world  ;  you 
sojourn  in  a  vale  of  tears.  But  you  have  the  sup- 
port of  religion — you  have  a  coYQXiaut  God;  to  ap' 


SERMON    XXI.  29S 

proachy  and  so  long  as  you  are  in  the  lively  exercise 
of  love  to  God,  so  long-  as  you  maintain  a  close  walk 
with  God,  and  keep  near  the  throne  of  grace,  you  will 
rise  above  the  frowns  and  flatteries  of  the  world,  and 
will  reckon  that  the  sufferings,  and  afflictions  of  this 
present  time,  are  not  worthy  to  be  compared  with  the 
glory  which  Aviil  be  revealed,  in  God's  heavenly  pres- 
ence. But  the  great  danger  is,  you  live  in  an  en- 
snaring world  ;  you  are  sanctified  but  in  part ;  Satan 
has  much  ground  to  Avork  upon,  and  he  has  many 
devices.  Hence  there  is  danger  of  being  in  a 
measure  led  astray  from  God  ;  allured  into  such  prac- 
tices as  will  quench  the  spirit,  and  wound  your  own 
souls.  Therefore  watch,  and  be  sober.  "  Be  strong,, 
only  in  the  Lord,  andin  the  power  of  his  might." 

"  Put  on  the   whole  armor  of  God,  that  ye  may  be 
able  to  stand  against  the  wiles  of  the  devil.     For  ye 
wrestle  against  principalities,  against  powers,  against 
the  rulers  of  the  darkness  of  this  world,  against  spir- 
itual wickedness  in  high  places."     "  Wherefore  take 
unto    yourselves  the  whole  armor  of  God,  that  ye 
may  be  able  to  stand  in  the  evil  day,  and  having  done 
all  to   stand."     And  as  a  motive,  remember  that  he 
that  endureth  to  the  end  shall  be  saved — saved  from 
all  sorrow   and    affliction— from  all   temptation    and 
imperfection — from  ail    darkness,   and    admitted  to 
enjoy  the  presence  of  God,  in  a  more  glorious  man- 
ner, than  heart    can   conceive.     If    you  delight    in 
God's  presence  here,   if  you    delight   to  draw  near 
to  him,  in  his  ordinances,  and  in  prayer,  and  praise, 
what  fulness  of  joy  will  you  have  in  his  heavenly  pres- 
ence, and  in  the   worship  of  heaven  !    So  great  is  it, 
that  the  most  perfect  sense  and  enjoyment  which  any 
have    of  God's  presence  and  favor,  while  at  home  in 
the  body,  is  called,  dei'ng  absent  from  the  Lord.     And 
let  all  remember,  and  especially  aged  Christians,  that 
they   soon  must  be  absent  from  the  body,   and  ought 
to  keep  their  lights  trimmed  and  burning,  since  thejr 
know  not  when  their  Lord  will  calL 


296  SERMON   XXI. 

The  king  of  terrors  is  constantly  doing  his  work. 
How  many  of  your  Christian Triends  and  acquaintance, 
"  with  whom  you  used  to  take  sweet  counsel  together, 
and  go  up  to  the  house  of  God  in  company,'*  have 
gone  before  you — gone  from  all  sin,  sorrow,  and  dark- 
ness, to  him  who  is  "  light,  and  in  whom  is  no  dark- 
ness at  all/' 

They  are  now  near  him  indeed—and  can  go  even 
to  his  seat,  and  fill  their  mouths  with  arguments. 
Not  such  arguments  however,  as  we  are  wont  to  use 
in  this  militant  state  ;  they  have  no  temptations  now 
to  disturb  them — no  darkness  to  be  removed — no 
sinful  imperfections  to  mourn  ;  but  adoration  and 
praise — with  joy  unspeakable,  is  now  their  employ- 
ment. "  For  in  his  presence  is  fulness  of  joy,  at  his 
right  hand  there  are  pleasures  for  ever  more." 

To  conclude.  Let  us  remember,  one  and  all,  that 
"  without  holiness  no  man  shall  see  the  Lord."  And 
that  those  of  us  who  take  no  delight  in  religion,  nor 
in  drawing  near  to  God,  by  prayer,  in  public  and  in 
private,  can  never  meet  him  in  peace,  without  a 
change  of  affections. 

The  heavenly  presence  of  God  will  be  enjoyed  by 
none,  but  those  who  can  adopt  the  language  of  the 
Psalmist ;  and  God  grant  that  it  may  be  the  language 
of  all  our  hearts  : 

"  \'\^ere  I  in  heaven  without  my  God, 
**  'T would  be  no  joy  to  me  ; 
"  And  while  this  earth  is  my  abode, 
*'  1  long  for  none  but  thee. 

"  This  life's  a  dream  an  empty  show, 
"  But  the  bright  world  to  which  J  go^ 
"  Hath  Joys  substantial  and  sincere, 
"  When  shall  I  wake  and  find  me  there  1** 


SERMON    XXII. 


UIPORTANCE   or    HEARINO     eHRiST*S    VOICE    IMME^ 

DXATKLY. 


HEBREWS  III.  15. 
To  day  if  ye  rvilihear  hisvoice^  harden  not  your  hedrti^ 

1  IME  is  the  gift  of  God,  and  the  man  of  triie 
wisdom  will  improve  the  present,  by  securing  an  in- 
terest in  Christ,  and  laying  a  foundation  for  a  happy- 
futurity.  The  salvation  of  the  gospel  is  of  such  in- 
finite importance,  and  delays  respecting  it  are  so 
dangerous,  that  no  possible  excuse  can  justify  the 
sinner  in  neglecting  it  a  single  moment. 

The  term  of  probation  is  a  precious  talent,  pur- 
chased by  the  blood  of  Christ,  and  no  part  of  it 
therefore  may  be  spent,  before  we  honor  him  by 
hearkening  to  his  voice,  and  complying  with  his  gra- 
cious proposals.  Hence,  the  Holy  Ghost  says  in  the 
text,  "  To  day^  if  ye  will  hear  his  voice,  harden  not 
your  hearts.'*  But  let  us  attend  a  moment  to  the 
connection. 

The  apofitle  in  the  context  speaks  of  three  im* 
portant  things,  with  particular  application  to  tiia 
hearers. 


298  SERMON    XXII. 

The  voice,  of  Christ — the  sin  of  unbelief  or  harden- 
ing the  heart  against  his  voice,  and  the  consequence 
of  this,  falling  short  of  the  rest  of  God.  God's  rest 
is  spoken  of  in  three  senses  :  The  rest  of  the  seuenth 
daxj  :  The  rest  of  the  land  of  Canaan,  promised  to 
all  the  faithful  Israelites  who  came  out  of  Egypt ; 
and  the  rest  of  the  heavenly  Canaan,  of  which  the 
Christian  sabbath  is,  to  the  believer,  a  foretaste. 

The  earthly  Canaan  Vv'^as  an  eminent  type  of  the 
heavenly.  From  this,  many  of  the  Israelites  were 
cut  off,  and  fell  in  the  wilderness,  God  having  sworn 
in  his  wrath  that  they  should  not  enter  into  his  rest. 
The  occasion  of  this  the  apostie  informs  us,  was  their 
vinbelisf,  or  hardening  their  heart^  against  the  voice 
of  Christ.  And  that  this  also,  if  continued  in,  will 
be  sufficient  to  cut  off  from  the  heavenly  rest. 

The  voice,  against  wliich  it  bj  represented  that 
mankind  harden  their  hearts,  is  the  voice  of  God  in 
his  revealed  v/ord,  the  voice  of  Chrbtthe  great  head 
of  the  church,  by  v/hich  he  hath  be^n  addressing  man- 
kind ever  since  the  fall.  All  the  invitations  and 
warnings,  v^diich  have  ever  been  addressed  to  sinners, 
are  the  voice  of  Christ  to  them.  In  the  antediluvian 
world  he  addressed  them  by  Enoch,  who  prophesied 
the  destruction  of  the  wicked  ;  and  by  Noah,  who  v/as 
a  preacher  of  righteousness,  and  preached  by  the 
Spirit  of  Christ  to  the  spirits  that  are  now  in  prison. 
Afterwards  he  spake  by  his  servants  Abraham,  Mo- 
ses, David,  Samuel,  and  the  prophets  ;  and  last  of 
all,  in  his  ov.n  person  on  earth,  and  by  his  apostles  ; 
whose  words  are  recorded,  and  at  his  command  re- 
peated and  enforced  by  his  embassadors,  the  minis- 
ters of  the  gospel. 

To  enforce  the  importance  of  hearing  Christ's 
voice,  the  apostle  cites  the  words  of  David  in  the 
xcv.  Psalm,  ^vhen  under  divine  inspiration,  he  rea- 
soned with  the  then  present  generation,  and  warned 
them  against  delaying  repentance  ;  and  hardening 
their  heart  against  the  voice  of  Christ;  as  did  tiieir 


SERMON    XXII.  299 

fathers,  for  which  they  fell  in  the  wilderness,  as  verse 
7,  and  on.  "  Wherefore  as  the  Holy  (ihost  saith,  to 
day,  if  ye  will  hear  his  voice,  harden  not  your 
hearts,  as  in  the  provocation,  in  the  day  of  tempta- 
tion, in  the  wilderness,  when  your  fathers  proved  me 
and  tempted  me,  and  saw  my  works  forty  years.-— 
Wherefore  I  v/as  grieved  with  that  generation,  Sec, 
So  I  pwarc  in  my  wrath,  they  shall  not  enter  into  my 
rest."  This  the  apostle,  in  the  next  verse,  applies  to 
his  brethren  by  Avay  of  caution  :  "  Take  heed,  breth- 
rsn,  lest  there  be  in  any  of  ijout  an  evil  heart  of  un- 
belief." And  then  repeating  the  words  of  the  Psalm- 
ist, he  expressly  addresses  them  to  all  v/ho  shall  hear 
his  words,  as  in  the  text  :  "  While  it  is  said  lO  day^  if 
ye  will  hear  his  voice,  harden  not  your  hearts,  as  in 
the  pi^o vocation."  He  would,  if  possible,  engage  all, 
instantly  to  improve  the  ofiered  salvation,  nor  does  he 
foil  to  warn  them  of  the  danger  of  refusij^g  ;  the 
awf©l  danger  vrhich  threatens  thc^ie  Avho  harden  their 
hearts,  and  stand  all  the  day  idle,  while  the  golden 
sands  of  the  gospel  are  running  out,  and  the  glass  of 
probation  never  to  be  turned  up  again. 

The  address,  n>y  hearers,  is  as  much  to  us, 
as  to  those  to  whom  the  apostle  originally  wrote.—* 
To  all  under  the  gospel  dispensation,  Christ's  voice 
is  peculiarly  addressed  :  "  Unto  you,  O  men,  I  call, 
andmy  voice  is  to  the  children  of  men.  Come,  for 
all  things  are  novj  ready ^  now  is  the  accepted  time  ;"  to 
day^  i.  e.  now  immediately >>  "  to  day  if  ye  will  hear  his 
voice,  harden  not  your  hearts." 

From  the  text,  therefore,  we  may  raise  this  doctrine^ 
It  is  the  immediate  duty  of  sinriers,  to  hear  the  -voice  of 
Christy  and  comply  with  his  gracious  proposals. 

I  shall  endeavor  to  establish  this  truth,  by  several 
considerations.  And,  my  hearers,  while  I  have  your 
ears,  your  attention,  I  hope  Christ  will  have  your 
hearts,  for  he  is  richly  worthy  your  first,  your  l)i?gh- 
est  affections.- 


SOO  SERMON    XXII. 

If  the  idea  in  the  doctrine  is  not  sufficiently  clear, 
the  explanation  of  it  is  this  :  It  is  the  duty  of  siniiers 
to  hear  Christ's  voice  ;  or,  which  is  the  same  thing, 
to  repent  and  believe  imn:iediately,  before  they  do 
any  thing  else.  The  salvation  of  the  gospel  is  of 
such  a  nature,  that  it  demands  our  immediate  accept- 
ance. We  violate  the  most  sacred  obligations,  and 
run  an  infinite  hazard,  if  we  take  another  step,  to 
the  right  hand  or  left,  or  even  draw  another  breath, 
before  we  give  away  our  hearts  to  Christ. 

In  support  of  the  doctrine,  thus  explained,  I  shall 
offer  the  following  considerations  : 

K  The  nature  of  the  present  offer  of  salvation. 
By  the  voice  of  Christ  in  the  gospel,  salvation  is  now 
offered  to  sinners  ;  and  for  this  reason,  they  ought 
immediately  to  accept  of  it. 

If  this  be  not  the  case — if  sinners  are  not  obliga- 
ted to  accept   of  Christ — to  repent  and  believe  im- 
mediately, but  may  put  it  off  to  the  next  moment,  or 
the  next  hour,  in  order  to  do  something  by  way  of 
preparation,  as  some   suppose  they  may  and  must- 
then   it  will  follow,  that  were  they  to  be  cut  off  by 
death  in  the  present  hour  or  moment,  and  be    sum- 
moned to  the  bar  of  God,  they  might  there  plead  not 
gulilty  for   the  neglect  of  salvation,  and  their  plea 
would  be  admitted  by  the  Judge  of  quick   and  dead, 
for  God  is  a  reasonable  being,  and  canr.ot  condemn 
the  innocent.     But  it  is  fiirotherv/ise.     Were  every 
sinner  who  has  hitherto  neglected  the  offers  of  the 
gospel,    to  be   immediately  cut    off — he  would   be 
wholly  vv'ithout  excuse,   and  speechless  before  God. 
We  are  no  where  informed,  in  the  gospel,  that  we 
may  love  the   Lord  Jesus    Christ,    and  accept  of  his 
gracious  proposals  to  morrow,  and  not  to  day.    "  But 
to  day  if  ye  will  hear   I  is  voice.     Behold  noiv  is  the 
accepted  time."     It  is  therefore  a  plain,  inconteslible 
truAii)  that  if  sinners  can -ever  be  under   obligation  to 
accept  the  salvation,   they  are  immediately  without 


SERMON    XXII.  301 

the  least  delay.  It  seetns  too  plain  a  case  to  need 
an  illustration.  The  most  inattentive  sinner  vroiild 
be  fully  convinced,  that  the  criminal  at  the  bar  of 
justice  ought  to  accept  of  pardon  from  his  judge,  as 
soon  as  offered  ;  and  instantly  to  return  his  most  cor- 
dial thanks.  To  delay  a  moment  would  enhance  his 
crime,  and  greatly  aggravate  it.  So  were  an  in- 
dulp-ent  father,  who  had  been  lone-  dishonored  bv 
an  undutiful  child,  to  offer  him  forgiveness,  the  son 
would  be  under  the  strongest  obligations  to  accept  im- 
mediately, with  humility  and  gratitude.  But  what 
are  such  instances  of  proffered  pardon,  in  comparison 
wdth  God's  saying  to  the  sinner,  "  Come,  for  all 
things  are  ready  ?"  He  is  infinitely  above  the  best 
earthly  rulers  and  parents.  His  salvation,  therefore, 
ought  to  be  immediately  accepted,  because  it  is  novj 
offered.  The  nature  of  the  present  offer  makes  it  a 
present  duty  to  accept. 

II.  Another  consideration  which  evinces,  that  it  is 
the  immediate  duty  of  sinners  to  hear  Christ's  voice, 
and  accept  of  the  offered  salvation,  is  that  it  is  infi- 
nitely more  excellent,  than  any  thing  else  v.^hich  can 
engage  their  present  affections.  Nothing  can  com- 
pare with  the  salvation  of  the  gospel — it  is  superla- 
tively excellent.  It  therefore  not  only  demands  our 
attention  and  affections,  at  some  future  period,  but 
owv  siijireme  love  and  delight  immediately.  Hence 
Christ  tells  us  to  ^cokjirst  the  kingdom  of  God,  and 
his  righteousness.  This  is  the  pearl  of  great  price. 
If  any  pearl  could  be  foimd  more  valuable  and  pre- 
cious than  the  gospel,  then  sinners  would  be  wise  in 
neglecting  salvation  to  secure  it.  For  it  is  a  dictate 
of  reason,  that  the  most  excellent  things  are  to  be- 
preferred  to  all  others.  Every  thing  ought  to  be 
treated  according  to  truth;  i.e.  according  to  its  nature 
and  importance.  But  what  is  there,  which  for  excel- 
lence, can  compare  to  the  love  of  the  gospel  ?  When 
we  think  of  the  length,  and  breadth,  and  depth,  and 

B  b 


302  SERMON    XXII. 

lieighth  of  the  love  of  Christ,  other  things  have  no 
glory.  There  is  nothing  wliich  can  endure  a  mo- 
mentary comparison  v/ith  it.  Hence  the  expressions 
of  the  heart  that  could  never  express  such  superior* 
excellency  :  "  Oh,  the  depths  of  the  riches  both  of 
the  wisdom  and  knowledge  of  God  !  Eye  hath  not 
seen,  nor  ear  heard,  nor  have  entered  into  the  heart 
of  man,  the  things  which  God  hath  prepared  for 
those  w  ho  love  him."  But  in  what  does  the  superi- 
or excellence  of  the  gospel  salvation  consist,  which 
makes  it  the  immediate  duty  of  sinners  to  accept  it,  in 
preference  to  all  other  things  ?  The  question  is  im- 
portant, and  may  w  ith  propriety  be  briefly  answered 
in  this  placci 

1 .  One  important  excellence  of  the  gospel  salva- 
tion consists  ii;  the  pleasure  which  ever  accom- 
panies the  acceptance  of  it. 

We  are  naturally  at  enmity  with  God,  and  desti- 
tute of  any  taste  or  relish  for  communion  with  him. 
Nor  can  we  ever  enjoy  the  sublime  pleasure  which 
the  blessed  God  communicates  to  all  his  friends,  till 
we  hear  Christ's  voice,  and  comply  with  his  gracious 
proposals. 

The  whole  life  of  the  sinner,  before  he  conies  to 
Christ,  is  but  the  life  of  the  prodigal.  He  v/astes  his 
estate,  abuses  his  time  and  talents,  and  starves  his 
soul,  in  feeding  upon  the  dry  husks  of  the  world. 
But  no  sooner  is  his  heart  touched  with  the  feelings 
of  divine  friendship,  and  a  disposition  to  give  himself 
up  to  God  in  Christ,  than  he  enjoys  the  most  sub- 
lime happiness.  Sinners  labor  under  a  very  crimi- 
nal mistake,  when  they  conclude  there  is  no  pleasure 
in  religion.  The  conclusion  is  so  grossly  false,  that 
there  is  no  pleasure  worth  enjoying  without  it.  This 
every  one  who  has  experienced  will  testify.  The 
Christian  is  the  only  man  of  true,  rational  pleasure^ 
and  delight.  And  in  proportion  to  the  strength  oi 
liis  desires  for  coufomiity  to  Christ,  he  tastes  of  his! 


SERMON    XXII.  303 

happiness,  partakes  of  his  nature,  and  enjoya  his  pos- 
sessions :  When  the  sovil  accepts  of  the  salvation  of 
the  gospel,  he  then  enjoys  all  the  treasures  of  inil- 
vAlQ  goodness.  He  has  nothing  of  his  own,  nor 
does  he  need  any  private  interest,  for  he  possesseii 
the  whole  universe  in  common  with  Christ.  They 
have  but  one  interest  and  one  joy.  His  heart  is  open 
to  Christ,  and  Christ's  heart  anel  all  his  treasures 
are  open  to  him.  Their  love  is  mutual  and  impar-. 
tial,  and  so  is  their  joy,  for  they  are  one.  The  true 
Christian  is  possessed  of  the  friendship  of  the  Father 
and  the  Son,  and  blessed  with  that  inseparable  Iovg 
and  communion  which  subsist  between  them.  Henci 
the  Saviour  says,  in  that  memorable  prayer  for  hi's 
followers,  "  I  pray  for  them,  for  they  are  thine,  that 
they  may  be  one,  as  thou  flither  art  in  me,  and  I  in 
thee,  thfit  they  also  may  be  one  in  us.  And  the  glo- 
ry v/hich  thou  gavest  me  I  have  given  them,  that 
they  may  be  one,  even  as  v/e  are  one."  To  illustrate 
this  happy  union  the  apostle  says,  "  We  are  mem- 
bers of  his  body,  of  his  flesh,  and  of  his  bones.'*  And 
in  another  place*,  to  express  the  mutual  joy  and  sor- 
row between  Christ  and  his  followers,  he  says, 
"  And  whether  one  member  suffer,  all  the  members 
suffer  with  it ;  or  one  member  be  honored,  all  the 
mejfnbers  rejoice  with  it.  Now  ye  are  the  body  of 
Christ  and  inenibers  in  particular.'^ 

In  this  near  and  intimate  union  between  Chri<5t 
and  the  soul,  we  hive  a  view  of  what  is  implied  in 
saving  faith.  For  this  is  salvation  from  sin  in  the 
enjoyiiient  of  Chriot.  The  soul  who  accepts  of 
Chri:it  as  offered  in  the  gospel,  has  found  the  secret 
place  of  the  most  high,  and  must,  from  the  very  na- 
ture of  his  union  to  Christ,  abide  under  the  shadovf 
of  the  almighty.  This  in  one  v/ord  is  his  situation. 
He  accepts  of  a  salvation  which  was  invented  by  in- 
finite wisdom,  which  was  purchased  by  inlinite  mercy, 
which  is  full  of  goodness,  and  has  bee?i  and  ever  nvUl 
key  defended  by  inlinite  pov,^er,     1  appeal  therefore  to 


304  SERMON    XXII. 

conscience,  whether  there  be  not  sufficient  excellency 
involved  in  the  nature  of  accepting  such  a  salvation, 
to  make  it  the  sinner's  immediate  duty  ?  What  is 
there  for  which  he  may  rationally  delay  the  salvation 
of  his  soul  a  single  moment  ?  Riches  and  honors, 
lire  mere  dust  and  shadows.  The  world  is  all  deceit. 
One  disappointment  will  take  avv^ay  all  its  pleasure  ; 
but  Christ  is  most  precious  and  pleasant  now,  and  the 
more  he  is  loved  the  more  excellent  will  he  prove. 

2.  Another  excellency  of  the  salvation  which  is 
freely  offered  in  the  gospel,  which  renders  it  the 
duty  of  sinners  to  accept  of  it  immediately,  consists 
in  its  being  a  deliverance  from  the  reigning  pov/er 
of  sin.  There  is  nothing  with  which  mankind  are 
naturally  so  deeply  in  love,  as  sin.  They  love  sin  so 
much,  that  they  have  no  love  to  God,  or  one  another, 
bin  reigns  supreme  in  the  heart  of  every  natural 
man.  To  this  we  have  the  testimony  of  the  apostle, 
in  these  words,  "  But  the  natural  m.an  receiveth  not 
the  things  of  the  spirit  of  God,  for  they  are  foolish- 
ness unto  him,  neither  can  he  know  them,  because 
they  arc  spiritually  discerned."  And  again,  *'The  car- 
nal mind  is  enmity  against  God,  it  is  not  subject  to 
the  law  of  God,  neither  indeed  can  be."  But  thouo-h 
sinners  are  in  love  with  sin,  and  roll  it  aa  a  sweet 
morsel  under  their  tongue,  yet  let  them  be  assured, 
that  it  is  the  most  hateful  thing  in  the  universe,  it  is 
inconsistency  itself.  It  opposes  the  general  good, 
and  Aviil  issue  in  the  awful  destruction  of  all  who  con- 
tinue the  impenitent  subjects  of  it.  I'hc  salvation 
therefore  which  is  pi^claimed  and  oficred  in  the  -gos- 
pel, is  most  Avorthy  our  immediate  acceptance,  in 
order  to  be  delivered  from  its  reigning  pov,er.  Strict- 
ly speaking,  sin  is  the  only  evil  in  the  universe. 
There  is  indeed  much  naturul  evil,  yet  this  is  the  ef- 
I'ect  of  sin.  It  was  sin  by  which  the  angels  felJ,  and 
lor  v.hich  they  are  bound  under  chains  of  endless 
ilespair.     It  was  sin  which  destroyed  the  ii  nccence 


SERMON    XXII.  3a5 

of  the  first  parents  of  the  human  race,  and  has 
poisoned  the  heart  of  their  whole  posterity,  and  exi 
posed  them  to  everlasting' destruction.  But  the  evl- 
consequences  of  sin  are  innumerable  and  inconceiv- 
able. For  when  we  reflect  upon  what  it  did  in  heav- 
en—what it  did  in  the  garden  of  the  Lord — what  it 
did  in  the  waters  of  the  old  world— in  Sodom  and 
Gomorrali — in  Kgypt — in  the  wilderness  of  Canaan 
— and  what  at  the  coming  of  Christ,  and  in  his  most 
bitter  death — and  what  it  has  done  through  all  the 
blood  and  flames  of  persecution,  and  Avhen  v/e  read 
in  prophecy  what  it  will  yet  do,  before  and  after  the 
happy  period  ofthe  niillenium — and  how  universal 
nature  will,  at  last,  be  set  on  lire  by  divine  vengeance, 
to  give  the  finishing  stroke  to  the  intolerable  state 
ofthe  wicked — when  we  have  attended  to  all  this, 
we  have  but  the  most  imperfect  view  of  the  evil  na- 
ture and  consequences  of  sin.  Sure  there  is  no  ex- 
cellence in  sin,  though  so  sweet  to  the  depraved  hearts 
of  mankind.  It  is  most  hateful— it  has  dishonored 
an  infinitely  holy  God,  and  he  will  punish  it  accord- 
ing to  its  desert.  What  tl^at  punishment  will  be,  I 
hope  experience  will  never  teach  us.  But  this  is 
certain  that  nothing  will  deliver  from  it,  but  a  cordial 
acceptance  of  the  salvation  v/hich  is  oifcred  in  the. 
gospel. 

Let  sinners  now  remember  how  dishonorable  sin 
is  to  the  blessed  God,  and  hov^r  much  he  is  opposed 
to  it — how  destructive  it  is  to  the  universe — and  how 
injurious  to  their  ov/n  souls.  Let  them  reflect  upon 
the  multitude  of  their  sins,  and  remember  that  they 
cannot  enumerate  one  of  a  thousand  ;  and  yet  for 
every  sin  they  are  exposed  to  endless  banishment 
from  the  divine  presence.  I^et  them  reflect  also,  that 
there  is  but  one  salvation  from  sin,  and  that  sal- 
vation is  now  oflered  in  the  gospel.  In  view  of  these 
things,  I  v/ouid  put  the  question  seriously  to  con- 
science, "  Is  it  r.ot  your  immediate  duty,  to  accept 
salvation — lo  hear  Christ's  voice  to  day,  and  turn  to. 

Bb  2 


506  S  E  R  M  O  N    XXIL 

him  by  time  repentance,  thctt  you  may  be  delivered 
from  sin  r"  Be  aasured,  my  hearers,  that  if  you 
would  be  prepared  for  death,  and  to  meet  your  Judge 
in  pe-.ce — if  you  would  enjoy  the  excellence  of  that 
salvation  which  has  been  described,  escape  the  evil 
of  sin,  and  fly  from  the^grand  enemy  of  your  souls  ; 
you  must  fly  to  hhn^  v/iio  is  the  only  strong  hold — 
the  Lord  Jesus  Christ.  Let  your  feet,  then,  be  shod 
vvith  the  preparation  of  the  gospel  of  peace,  and 
take  the  shield  of  fciith,  that  you  may  be  able,  ta 
(juench  the  fiery  darts  of  the  wicked. 
I  proceed  now  in  the 

III.  Place,  to  suggest  another  consideration,  whicli 
is  this,  that  '•  delays  are  dangerous.''^     Every  moment 
which  sinners   delay  and  neglect  to  com]^ly  with  the 
gracious  proposals  of  Christ,  they  run  an  infinite  haz- 
ard.    And  what  is  more,  the    longer  they  delay,  tlie 
longer  are  they  likely  to  delay.     One  delay  is  com- 
monly preparatory  to  another,  and  that  to  a  third  ; 
and  so  on,  till  it  be   for  ever  too  late.     This  is  the 
course     of     things    in     common     life.     The    wise 
inanthus   describes  it:  "  I  went  by  the  field  of  the 
fcluggard,  by  the  vineyard  of  the  man  void  of  under- 
standing; and  lo,  it  was  all  grown  over  with   thorns,^ 
and  nettles  had    covered   the  face    thereof,  and  the 
stone   "wall  thereof  was  broken  down.     Then  I  saw 
and  considered  it  well,  1  looked  upon  it,  and  received 
instruction.     Yet  a  Utile  sleep,  a  little  slumber,  a  little 
folding   of  the  hands  to  sleep :  so  shall  thy  poverty 
come  as  one  that  travaileth,  and  thy  v/ant  as  an  armed 
man."     Such  is  the  consequence  of  a  slothful,  delay- 
ino:  spirit,  in  the  thinc.s  of  this  life  ;  and  it  is  intro- 
duccd  by  inspirv^tion  to  show  the  danger  and  the  con- 
sequence   of  a  delaying  spirit,  in  the  things  of  reli- 
gion.    Delays,    however,  in  things  of  religion,  are 
infinitely   more  foolish  and  fatal  than    in  any  thing 
else.     They  are  full   of  the  most  dangerous  conse- 
quences to  the  soul.     However    inattentive  delaying 


SERMON    XXII.  5or 

^sinners  may  be,  to  their   impencly-ig    clanger,     yet 
there  is  nothing  more  alarming.     Their  feet   stand 
on  slippery  places.     There  is  nothing   but  the  mere 
mercy  of  God  which  prevents    their  plunging  into 
endless  despair  ;  and  he  has  said,    their  feet  shall 
slide  in  due  time.     How  unl||4.ely  is  it,  that  sinners, 
%vhohave  habituated  themselves  to  put  off  from  day 
to  day,  will  ever  be  ready  to  attend  in  earnest  to  re- 
ligion !  The  gay  and  sprightly  youth,  if  he  thinks  of 
religion  at  all,  vainly  concludes  that  he  shall  have  a 
better  opportunity  to  accept  of  Christ,  when  he  gets 
through  his  present  pursuits,   and  is  settled  in  life. 
Therefore,    he  says  to  his  complaining  conscience, 
"Go  thy  way  for  this  time,  and  at  a  more  convenient 
season  I  will  call  for  thee."     But  no  sooner  has  he 
formed  connections   for  life,  and  entered  the  middle 
stage,    than  he  finds    new  cares,   perplexities,  and* 
temptations  press  upon  him,  beyond  v/hat  he  had  ever 
expected.     And  notwithstanding  the  need  he  has  of 
religion  to  guide  and  support  him,    yet  he  says  to  his 
accusing  conscience,   "  Depart  for  this  time  also,  and 
at  a  more  convenient  season  I  will  send  for  thee." — 
But  as  he  began,  so  he  continues.  And  when  crowded 
on  all  sides  by  the  perplexities  of  the  world,  and   tiie 
difficulties  of  old  age  begin  to  look  him  in  the  face, 
he  then  says,  even  to  the  loudest  claim  of  remaining 
conscience,  "  Go  thy  way  for  this  time,  and  at  a  more 
convenient   season  I    will    certainly    call  for    thee." 
Thus  the  delaying  sinner  often   passes   from  child- 
liood,   through  the  bloom  of  youth,  the  middle  state, 
and  even  to  old  age,  where  he   should  have  nothing 
toxlo  but  to  die  in  peace,  violating   the  calls  of  con- 
science, till  his  liopeless  eyes  are  closed  in  death,  and 
it  is  for  ever  too  late  to  accept  of  salvation. 

It  is  not  improbable  that  there  are  some  present, 
at  this  time,  ^who  have  begun,  and  perhaps  for  a 
long  time  been  habituating  themselves  to  such  a  course 
of  procrastination,  and  even  now  are  not  ready  to 
he^'kcn  to  the  yoice  of  the  divine  Sayiour.     If  there 


508  SERMON    XXII. 

are  any  such,  I  would  put  to  them  one  serious 
question.  Is  it  not  probable  that  you  \yill  still  con- 
duct just  as  you  have  done  ?  Is  it  not  as  likely  that 
you  •vvill  continue  to  neglect  religion,  as  it  was  when 
you  neglected  it,  one^  ten  or  tivcntij  years  ago  ?  If 
you  have  misiniproved  every  opportunity  you  have 
enjoyed,  and  will  not  improve  the  present^  what  op- 
portunity will  you  improve  ?  If  you  say,  to  morrow, 
your  past,  and  present  disinclination  forbid  the  pro- 
bability. "  Therefore,  seek  the  Lord  while  he  may 
be  found,  and  call  upon  him  while  he  is  near  ;  for  now 
is  the  accepted  time,  and  now  is  tiie  day  of  salva- 
tion." Besides,  life  is  uncertain.  To  morrow  is 
not  yours.  It  may  arrive,  and  it  may  not.  You  are 
promising  yourselves  a  future  period  ;  but  arc  you 
certain  that  the  spirit  of  God,  which  does  not  always 
strive  with  sinners,  is  not  now  saying,  "  this  night 
shall  thy  soul  be  required  of  thee,"  then  whose  shall 
be  your  intended  to  morrow  ? 

But  on  the  supposition  your  lives  are  to  be  con- 
tinued, and  the  privileges  of  the  gospel  greatly  mul- 
tiplied, yet  if  you  continue  to  neglect  present  duty,: 
after  so  many  invitations,  is  there  not  reason  to  fear 
that  God  will  seal  you  ufi  in  hardness  of  heart. 
This  has  sometimes  been  the  conduct  of  a  righteous 
providence  towards  obstinate  sinners.  We  have  an 
instance  of  this  nature,  in  that  dreadful  commission 
of  the  prophet  Isaiah:  "  Go  thou,  and  tell  this  people, 
hear  ye  indeed,  but  understand  not  ;  see  ye  indeed, 
but  perceive  not  :  Make  the  heart  of  this  people  fat, 
and  make  their  ears  heavy,  and  shut  their  eyes,  lest 
tliey  should  see  with  their  eyes,  and  hear  with  their 
ears,  and  understand  v/ith  their  hearts,  and  convert 
and  he  healed."  And  why  have  not  delaying  sin- 
ners, under  the  gospel,  reason  to  fear  that  God  will 
deal  iu  the  same,  manner  with  them  ?  Surely  they 
have  :  yet  what  more  shocking  except  despair  itself  I 
How  iniinitely  dangerous  then  is  every  moment's  de- 
lay ?  For  such  reasons  as  these,  God  now  commands 
men  to  accept  salvation.     It   is  an  object  infinitely 


SERMON    XXII.  309 

the  most    worthy  of  their  present    affections — and 
delays  are    dangerous,   both  on  account   of   the  un- 
certainty of  life,   and  the  provocation    they   are   to 
God,  to  give  sinners   up  to  final  judicial  blmdness. 
1   sliall  close  with  a  brief 


IMPROVEMENT. 

1 .  We  learn  what  the  duty  of  the  ministers  of  the 
gospel  is,  with  respect  to  giving  directions  to  im- 
penitent sinners.  If  it  be  the  immediate  and  indis- 
pensible  duty  of  sinners  to  repent,  and  accept  of  sal- 
vation ;  then  they  ought  to  be  directed  to  do  this, 
before  they  do  any  thing  else.  They  ought  to  be 
directed  to  that  which,  if  observed,  will  certainly 
save  their  souls.  But  nothing  will  do  this  short  of  a 
cordial  repentance  and  faith  in  Christ.  The  first  and 
only  direction  of  the  gospel  is,  repent  and  believe. 
And  it  is  declared  that  those  who  refuse  shall  be 
damned.  If  we,  therefore,  give  the  least  encourage- 
ment to  any  thing  short  of  this,  and  sinners  receive 
and  rest  in  it,  they  will  perish  ;  but  their  blood  ^^ilI 
be  required  at  cur  hands. 

Sinners  are  dying  men,  and  ought  to  be  addressed 
as  dying  m,en  ;  as  those  whose  probation  may  end 
the  next  moment.  We  must,  therefore,  direct  them 
to  repent  immediately,  and  if  they  refuse,  we  must 
direct  them  again  to  repent  immediately,  and  con- 
tinue so  to  do  as  long  as  we  have  any  opportunity  to 
give  directions.  To  tell  sinners  in  one  breath,  that  it 
is  their  immediate  dutv  to  seek  first  the  kino-dom  of 
God,  and  m  the  next  direct  to  something  else,  be- 
cause they  have  no  disposition  to  do  this,  is  incon- 
sistent and  dangerous.  It  plainly  supposes,  ihit  sin- 
ners are  excusable  for  not  repenting,  or  acceptinp- 
salvation,  so  long  as  they  have  no  disposition  to  do  it. 
But  if  this  were  the  case,  they  would  for  ever  be 
excusable.  The  gospel,  however,  makes  no  allow- 
ance for  oppotsiiion  of  heart.     The  call  of  it  is,  "  To 


310  SERMON    XXII. 

day  if  ye  will  hear  his  voice,  harden  not  your  hearts. 
Come,  for  all  things  are  now  ready." 

2.  Let  professors  of  religion  examine  themselves 
a  moment  on  so  important  a  subject.  Have  we 
hearkedto  the  voice  of  Christ,  and  accepted  the 
great  salvation  which  he  proposes  ?  Can  vv^e  say  that 
obedience  to  Christ,  and  communion  with  him,  are 
cur  hi&;hest  enjoym.ents  ?  Do  we  hate  sin  as  really 
as  sinners  love  it  ?  Have  we  given  avv'ay  our  souls, 
and  bodies,  and  friends,  and  estates,  and  all  we  pos- 
sess, without  reserve,  to  the  disposal  of  Christ  ?  Are 
we  heartily  engaged  to  redeem  every  moment  of 
time,  and  to  oppose  every  apparent  delay  ?  If  so  we 
have  accepted  salvation  ;  and  our  faith  will  be  known 
by  love  to  Christ,  and  obedience  to  his  commands. 

Finally,  Suffer  me  to  conclude,  by  repealing  and 
pressingthe  exhortation,  upon  all  to  hear  the  voice 
of  Christ  immediately,  and  comply  with  his  gracious 
proposals.  I  would  speak  as  a  dying  man  to  dying 
creatures.  It  is  a  solemn  thought,  that  one  and  an- 
other, among  the  people  of  mycharge,  are  almost  daily 
finishing  their  course,  and  that  1  must  soon  meet  you 
ail  at  thg  bar  of  God,  where  a  solemn  account  must 
be  rendered  for  the  directions  which  have  been  given, 
and  the  manner  in  v/hich  they  have  been  received  and 
observed.  In  faithfulness,  therefore,  to  your  souls 
and  m.y  own,  I  would  press  the  exhortation,  to  hear 
Christ's  voice  this  day — put  not  off  from  day  to  day, 
and  year  to  year — delays  are  infinitely  hazardous — 
you  know  not  what  a  day  may  bring  forth. — Besides, 
the  salvation  of  the  gospel  is  infinitely  excellent — 
there  is  no  true  happiness  to  be  enjoyed  without  it 
— it  is  therefore  folly  to  seek  happiness  in  any  other 
thing. 

Be  exhorted,  therefore,  as  dying  creatures,  to  ac- 
cept immediately  of  salvation.  To  day  lend  an  ear 
to  the  voice  of  God — and  *'  come,  for  all  things  arc 


SERMON    XXII.  511 

noiv  ready."  Repent  and  believe  on  the  Lord  Jesus 
Christ,  and  you  shall  .be  saved.  But  if  you  will  not, 
you  must  perish,  there  is  no  other  alternative — Life 
and  death  are  set  before  you — therefore  choose  life 
— choose  the  Saviour,  for  whosoever  believeth  ip 
him  shall  live  for  ever. 


SERMON    XXIII. 


ASSURANCE    OF     HQPE. 


HEBREWS,  VI.  11. 


jlyid  tvc  desire  that  e-very  one  of  you  do  show  the  same 
diligence^  to  the  full  assurance  of  hope  unto  the  end. 

X  HIS  Epistle  was  written  by  St.  P.iul,  to  the 
whole  body  of  his  brethren  among  the  Jews,  who 
had  professedly  embraced  Christianity.  Many  of 
them  were  much  attached  to  the  Mosaic  law,  and 
were  in  danger  of  apostatizing  from  Christ,  through 
the  subtilty  of  false  and  Judaizing  teachers,  and 
through  the  violent  persecutions,  which  their  unbe- 
lieving brethren  stirred  up  against  them.  A  princi- 
pal design  therefore  of  the  apostle,  in  this  letter, 
was  to  set  forth  the  excellency  and  glory  of  the  gos- 
pel dispensation  above  the  Mosaic^  in  such  a  way  as 
might  establish  the  faith  of  true  believers  in  it,  with- 
out any  mixture  of  the  Mosaic  observances ;  and  en- 
courage them  to  adhere  to  it  faithfully  and  persever- 
ingly,  under  all  the  difficulties  and  trials,  which  atten- 
ded their  profession  of  it — and  as  might  also  con- 
vince them  of  the  awful  danger  and  remediless  sit- 
uation of  such  as  should  apostatize. 

His  design  plainly  appears  in  the  Chapter  which 
contains  the  text.  It  begins  thus,  "  Therefore,  leav- 
ing the  principles  of  the  doctrine  of  Christ,  let  us  ^o 

C  c 


S14  SE  RMON    XXIII. 

on  to  perfection,  not  lay  in-;  ar^-ain  the  foundation  of 
repentance  from  dead  -works,  and  of  the  doctrine  of 
baptisms,"   Sec. 

The  design  of  the  apostle  here  appears  to  be,  to 
excite  his  brethren,  to  go  on  unto  perfection,  i.  e.  to 
make  continual  proficiency  in  grace,  and  in  the 
knowledge  of  Christ,  and  of  the  gospel  dispensation  ; 
and  to  give  diligence,  that  they  might  be  rooted, 
grounded,  and  built  up  in  the  truth,  in  order  thatth.ey 
inight  be  kept  from  apcstacy.  That  this  was  the 
design  of  the  apostle,  is  evident  from  his  going  on 
to  set  before  them  as  a  motive,  the  hopeless  situation 
Avhich  they  would  be  in  should  they,  after  having 
been  enlightened,  tasted  the  heavenly  gift,  &c.  apos- 
tatize to  Judaism  or  infidelity.  "  For"  says  he  "  it 
is  impossible  for  those  who  were  once  enlightened, 
and  have  tasted  the  heavenly  gift,  and  were  rar.de 
partakers  of  th.e  Holy  Ghost,  and  have  tasted  the  good 
v/crd  of  God,  and  the  powers  of  the  world  to  come," 
i.  e.  of  the  gospel  dispensation  *'  if  they  shall  fall  a- 
vray,  to  renew  them  again  to  repentance,  seeing  they 
crucify  to  themselves  the  Son  of  God  afresh,  and  put 
him  to  an  open  shame.  For  the  earth,  winch  drink- 
eth  in  the  rain,  that  ccmeth  oft  upon  it,  and  bringeth 
forth  herbs  meet  for  them  by  whom  it  is  dressed^re- 
ceiveth  blessing  from  God  :  But  that  which  beareth 
thorns  and  briers  is  rejected,  and  is  nigh  unto  cursing, 
whose  end  is  to  be  burned." 

As  this  passage  is  connected  with  the  text,  it  may 
be  useful  to  pause  here  a  moment,  and  consider  its 
imcort.  The  opinions  of  commentators  upon  it 
have  been  various.  Som.e  have  supposed,  that  in 
order  to  render  it  consistent  with  the  doctrine  of  the 
certainty  of  the  saint's  perseverance,  it  mubt  be  con- 
sidered as  a  description,  not  of  the  Cln  istian  charac- 
ter, but  of  something  short  of  it,  to  which  the  unre- 
o-enerate  may  attain,  to  which,  if  they  crice  apostatize 
they  will  be  no  more  renewed.  Eut,  k  m.ay  be  cn- 
?]^uircd;  how  is  the  suppcition  that  the  passage  dcii- 


SERMO  N    XXIII.  315 

cribes  real  Christians,  inconsistent  with  the  doctrine 
of  the  saint's  certain  perseverance.  If  it  is  inconsis- 
tent vvilh  the  docrine  at  all,  it  must  be  because  cau- 
tions and  warnings  a.^^ainst  apostacy,  and  exhortations 
lo  perseverance,  are  inconsistent  with  it.  But  these 
are  not  inconsistent  with  the  doctrine  ;  for  though 
r.othing  is  more  certain  from  Sciipture,  than  that  all 
real  Christians  will  finally  persevere,  yet  they  will 
not  persevere  without  their  own  constant  care,  watch- 
fuhiess,  and  exertion.  Yea  w^h?,,t  is  their  persever- 
etuce  in  following  the  I^ord,  but  the  continuance  of 
their  exertions  to  follow  hi m  ?  At  least  it  necessari- 
ly implies  and  includes  these.  But  if  w^atchfulness 
and  exertions  are  necessary  in  Christians,  it  is  prop- 
er to  state  the  necessity  of  them — and  to  point  out  as 
a  motive  the  consequences  of  failing  to  perseveFe. 
This  statement,  and  the  sense  which  it  may  give  to 
Christians  of  the  fearful  consequences  of  apostacy, 
may  be,  and  always  are,  among  the  means  which 
God  uses  to  accomplish  his  promise  of  causing  them 
to  persevere. 

For  illustration  : 

Paul,  and  the  ship's  company  with  him,  when  he 
was  shipwrecked,  had  an  absolute  promise  that  they 
should  all  be  saved  from  the  death  which  threatened 
them.  This  promise  however  (as  is  the  case  with 
all  other  divine  promises)  connected  the  means  with 
the  end.  Nor  is  it  improper  to  say,  that  if  they  had 
not  attended  to  the  means^  they  would  have  perished. 

Therefore,  it  was  proper  for  Paul  to  warn  the  cen- 
turion and  soldiers,  as  he  did,  that  except  the  sailors 
abode  in  the  ship  they  must  all  perish.  And  it  was 
a  sense  of  the  certainty  of  this,  which  excited  them 
to  those  exertions  v/hich  prevented  their  perishing. 
It  was  before  absolutely  certain,  and  made  known  to 
fheniy  that  not  one  of  them  should  perish.  Yet  it  w^as 
absolutely  certain,  that  their  sense  of  the  fatal  conse- 
quences of  suffering  the  sailors  to  leave  the  ship,  and 
the  exertions  to  which    this  roused  them,  were  the 


316  SERMON    XXIII. 

only  means,  or  way  in  which  the  divine,  immutable 
promise  respecting  their  lives,  was  to  be  made  g-ood. 
And  thus  the  divine  promise,  respecting  the  persever- 
ance and  salvation  of  all  who  are  real  Christians, 
which  is  immutable,  is  to  be  accomplished  only  by  a 
sight  of  the  danger  and  fatal  consequences  of  apostacy, 
and  that  humble  watchfulness  and  exertion  which  it 
excites  in  them.  But  if  these  things  are  so,  if  Chris- 
tians are  proper  subjects  of  warning  and  caution 
against  apostacy,  and  these  are  am.ong  the  means  by 
which  God  causes  them  to  persevere — then  there  is 
no  difficulty  in  understanding  the  passage  which  has 
been  read  to  respect  real  Christians,  and  to  be  ad- 
dressed to  them,  as  a  mean  of  preserving  them  from 
apostacy.  Nor  is  this  supposition  inconsistent  with 
the  verse  following,  as  some  have  supposed,  but  is 
rather  supported  by  it  :  "  But,  beloved,  we  are  per- 
suaded better  things  of  you,"  better  than  that  you 
should  thus  apostatize,  and  crucify  the  Son  of  God  a- 
fresh,"  and  things  which  accompany  salvation,  though 
we  thus  speak" — though  we  thus  set  before  you  the 
fatal  consequences  of  apostacy,  and  urge  you  in  view 
of  it,  to  diligence  that  you  may  persevere.  "  For 
God  is  not  unrighteous,"  is  not  unfaithful  to  his 
promise,  "  to  forget  your  work  and  labor  of  love,  Sec." 
Here  we  have  the  ground  of  the  apostle's  assurance 
that  all  real  Christians  will  persevere,  notwithstan.- 
ding  the  danger  in  themselves  of  apostacy,  viz.  the 
promises  of  the  covenant  of  grace.  God  is  not  un- 
faithful ;  he  has  promised,  and  he  will  perform.  And 
this  also  is  all  the  encouragement  or  prospect  which 
Christians,  who  have  any  true  knowledge  of  their  ov/n 
hearts,  can  have,  that  they  shall  ever  be  enabled  to 
persevere.  For  there  is  nothing  in  themselves,  nor 
in  the  nature  of  grace,  which  secures  them  ;  they  are 
kept  only  by  the  mia;hty  power  of  God.  And  it  is 
on  the  ground  of  the  necessity  of  watchfulness  and 
exertion  in  Christians  to  prevent  them  from  falling 
av/ay;  and  also  in  view  of  the  encouragement  there 


SERMON    XXIII.  Sir 

is  to  this,  from  the  promise  of  God,  confirmed  by  an 
oath,  that  the  apostle  exhorts  Christians  in  the  text, 
to  continue  their  diligence  and  exertions  even  to  the 
end,  in  order  to  inherit  the  promises  :  and  in  order 
to  make  their  calling  and  election  sm'c,  or  obtaina 
comfortable  assurance  of  salvation,  in  the  present 
life  :  ylnd  '-ive  desire  that  every  one  of  you  do  shovj  ths 
safne  diligcJice^  to  the  full  assurance  of  hofie  unto  ths 
end — the  same  diligence  as  those  did  v/ho  have  gone 
to  inherit  the  promises  ;  for  it  is  added,  "  that  ye  be 
not  slothful,  but  followers  of  them  who  through  faith 
and  patience  inherit  the  promises." 

Having  made  these  explanatory  observations  con* 
cerning  the  spirit  of  the  context,  I  shall  now  dis- 
course more  particularly  upon  the  text,  and  the  sub- 
ject suggested  by  it,  viz.  the  assurance  of  hope  : — 
vv^hich  the  apostle  seems  to  introduce  here,  as  a  mo- 
tive, to  diligence,  in  order  to  persevere.  And  surely 
if  diligence  and  exertion  are  necessary  to  persever- 
ance and  to  obtain  salvation  ;  and  if  this  be  the  way, 
and  the  only  way,  to  obtain  a  comfortable  hope  and 
assurance  of  salvation  in  this  life,  there  is  a  double 
motive. 

I  propose  in  the 

I.  Place,  to  observe  a  few  things  upon  hope, gand  the 
full  assurance  of  hope. 

II.  Show  that  it  is  attainable. 

III.  Point  out  some  things  necessary  to  a  rational 
or  well  grounded  and  full  assurance  of  hope,  and  tliC' 
way  in  which  it  is  to  be  attained. 

Under  the  first  general  head,  I  would  obsere, 
I.  That  by  hope  in  the  scriptural  use  of  the  word, 
we  undersand  sometimes  the   object^  and  sometimes 
the  grace  of  hope.     It  is  to  be  understood  in  the  lat- 
ter sense  in  the  words  of  the  text.     Considered  a»  a 

Cc  2. 


318 


SERMON     XXIII. 


Christian  g-race,  it  includes  an  exercise  of  the  under- 
standing-, and  an  affection  of  heart  towards  the  object. 
It  implies  a  desire  for  the  object,  and  an  expectation 
of  obtaining  it.  The  object  of  a  Christian's  hope  is 
salvation.  Hence  it  is  called  in  scripture,  the  "  hope 
of  salvation,"  and  "  the  helmet  of  salvation."  The 
salvation  however  which  the  Christian  hopes  for,  is 
more  especially  and  directly  a  salvation  from  sin,  a 
deliverance  from  the  dominion  of  it,  and  from  all  re- 
mains of  sinful  affection.  Hence  Christ,  considered 
as  a  saviour  from  sin,  and  the  object  in  and  by  whom 
God  is  to  be  enjoyed,  may  be,  and  often  is  in  scripture 
represented  as  the  object  of  the  Christian's  hope.  An 
instance  of  this  we  have  in  verse  18  of  the  context, 
where  the  apostle  says,  "  That  we  might  have  strong 
consolation,  who  have  fled  for  refuge,  to  lay  hold  up- 
on the  hope,  set  before  us."  By  hope  here  we  are  to 
understand  the  object  of  hope,  which  principally  and 
directly  is  Christ.  He  is  that  hope  which  is  said  in 
the  words  following,  to  have  erittred  into  that  ivithin 
the  x'ail\  i.  e.  into  the  invisible  heavens,  where  we  by 
faith,  and  in  the  exercise  of  the  grace  of  hope,  follow 
him,  and  fasten  upon  him,  so  that  he  becomes  the 
anchor,  the  stay,  and  support  of  the  soul.  And  in  the 
first  epistle  of  John  iii.  2.  we  are  taught  that  Christ 
is  the  object  of  the  Christian's  hope,  and  in  what  re- 
spect he  is  so..  "  We  know  that  when  he,"  (Christ,) 
"  shall  appear,  we  shall  be  like  him^for  %ve  shall  see 
him  ati  he  is.  And  every  man  that  hath  this  hope  in 
him"  (a  hope  of  seeing  the  Saviour  as  he  is,  and  being 
m^ade  like  him)  "  purifieth  himself." 

The  hope  of  the  Christian  therefore  is  a  hope 
of  salvation.  It  is  a  desire,  and  well  grounded  ex- 
pectation, of  being  admitted  to  the  beatific  and  trans- 
forming  vision  and  enjoyment  of  Christ  in  his  glory 

of  being  perfectly  freed  from  sin,  and  brought  into 

a   glorious   nearness  and     union    with   Christ,   and 
through  him  with  God  and  all  holy  beings. 


SERMON    XXIII.  519 

2.  With  respect  to  the  assurance  of  hope,  I  would 
observe,  that  it  is  an  expression  in  reference  to  the 
evidence  and  expectation,  which  a  Christian  may 
have  of  attaining  the  object  of  his  hope.  A  Chris- 
tian may  doubtless  have  a  strong  and  direct  desire  for 
salvation,  even  the  holy  salvation  of  the  gospel,  and  yet 
have  no  present  expectation  of  obtaining  it,  because 
he  may  not  see  any  evidence  of  his  title,  and  there- 
fore no  present  ground^or  reason  to  expect  it.  A  per- 
son in  this  situation,  though  a  real  Christian,  has  no 
hope,  much  less  has  he  the  assurance  of  hope. 
But  no  sooner  does  he  find  reason  to  expect  salvation, 
than  he  thus  far  exercises  an  assurance  of  hope — 
and  when  the  expectation  is  well  grounded — strong, 
full,  andundoubting — he  has  then  the  full  assurance 
of  hope  respected  in  the  text — a  full  and  an  un- 
doubting  assurance  of  obtaining  salvation. 

I  proceed  to  the 

II.  Thing  proposed,  which  was  to  show  that  the 
full  assurance  of  hope  is  attainable  by  Christians. 
Many  seem  not  to  think  or  realize  that  this  is  the  case. 
They  appear  to  consider  it  as  entirely  beyond  the 
power,  or  natural  capacity  of  common  Christians  to 
attain  a  full  assurance  of  salvation.  The  apostle  Paul, 
in  all  his  epistles,  speaks  in  the  strain  of  full  assu- 
rance :  "  Christ  liveth  in  me,  and  the  life  I  now  live 
in  the  flesh,  I  live  by  the  faith  of  the  Son  of  God."  "  I 
know  whom  I  have  believed." — "  I  have  fought  a 
good  fight,  I  have  finished  my  course,  henceforth  is 
laid  up  for  me  a  crown  of  righteousness,  which  the 
Lord  the  righteous  judge  shall  give  me  at  that  day." 
And  such  is  the  nature  of  the  covenant  of  grace  and 
God's  declared  ends  respecting  the  constitution  of 
things,  in  the  covenant,  that  it  plainly  appears  to  have 
been  God's  design  to  mtike  ample  provision,  that  the 
full  assurance  of  hope  might  be  attainable  by  Chris- 
tians in  this  life.  The  covenant  is  well  ordered  in 
all  things  and  sure.     The  promises  are  full,  and  re- 


320  SERMON    XXIIL 

peated  many  ways — God  has  confirmed  them  with 
an  oath.  And  his  declared  design  in  doing  this  is, 
that  the  heirs  of  promise  might  have  an  undoubting 
hope,  and  full  joy,  in  an  assurance  of  further  glory 
— Hebrew  vi.  17,  18."  Wherein  God,  willing  more  a- 
bundantly  to  shew  unto  the  heirs  of  promise  the  im- 
mutability of  his  counsel,  confirmed  it  by  an  oath  ; 
that  by  two  immutable  tilings,  in  Vv^hich  it  v>^as  im- 
possible for  God  to  lie,  we  might  have  a  strong  con- 
solation, who  have  fled  for  refuge,  to  lay  hold  upon 
the  hope  set  before  us.'*  But  all  this  would  be  in 
vain,  to  any  purpose  of  giving  this  strong  consolation, 
if  an  assurance  of  being  an  heir  of  the  promises  were 
not  attainable. 

I  now  proceed  to  the 

III.  Head,  which  is  to  point  out  some  things  es- 
sential to  a  well  grounded  and   full  assurance  of  hope, 
and  the  way  in  which  it  is  to   be   attained.     And   I 
observe, 

1.  That  in  order,  and  previous  to  a  full  assurance 
of  hope,  there  must  be  exercised  a  full  assurance  of 
faith.  A  person  who  has  not  exercised  any  degree  of 
the  assurance  of  faith,  in  the  scriptural  sense  of  the 
word,  has  no  reason  to  exercise  any  hope  of  sidvation, 
much  less  the  full  assurance  of  hope.  This  perhaps 
may  be  perplexing  to  the  minds  of  some  ;  because^ 
of  the  erroneous  idea  which  is  often,  if  not  general- 
ly aflixed  to  the  term  assurance  of  faith,  commonly, 
though  erroneously  called  the  faith  of  assurance. 
But  to  make  the  matter  plain,  I  would  observe  a  few 
things:  First,  properly  speaking,  the  objects  of  faith 
are  the  truths  revealed  in  God's  word.  That  the 
worlds  were  made  by  the  word  ot  God — that  there  is 
a  trinity  of  persons  in  the  Godhead — that  Jesus. 
Christ  is  the  Son  of  God — that  they  who  believe  ia 
him  will  have  eternal  life,  and  they  who  reject  him, 
perish — ^tliat  there  will  be  u  resurrection  of  the  dead.> 


SERMON    XXIII.  321 

and  a  future  and  final  judgment  and  retribution,  and 
all  other  truths  of  revelation  are  the  proper  and  di- 
rect objects  of  faith.  Saving  faith  includes  a  cordial 
belief  of  these,  raid  all  divine  truths  ;  but  has  more 
special  and  immediate  respect  to  the  character  of 
God,  and  of  his  Son — the  nature  of  the  gospel  sal- 
vation, and  the  fulness  and  willingness  of  Christ,  to 
save  all  that  come  unto  him. 

Second,  All  faith  necessarily  implies  in  it  a  degree 
of  assurance,  with  respect  to  the  object  of  it.  Fully  to 
believe  any  truth,  is  to  be  fully  satisfied  and  assured  of 
that^truth.  As  far  as  we  believe  and  have  faith  in 
the  truths  of  God's  word,  we  so  far  have  a  confident 
satisfaction,  or  assurance  with  respect  to  them.  But 
let  it  be  remembered  that  our  personal  salvation  is, 
in  no  instance,  immediately  or  directly  revealed,  op 
declared  to  us,  in  the  word  or  by  the  Spirit  of  God, 
and  therefore,  strictly  speaking,  is  not  an  object  of 
faith,  and  consequently  not  of  the  assurance  of  faith  ; 
though  it  may  be  of  hope.  As  the  assurance  of 
faith,  therefore,  is  not  an  assurance  of  our  personal 
salvation,  as  the  assurance  of  hope  is,  there  is  no  im- 
propriety in  saying  that  the  full  assurance  of  faith  i» 
necessary,  in  order  to  a  well  grounded,  full  assurance 
of  hope.  In  support  of  this  idea  of  the  assurance  of 
faith,  and  the  necessity  of  it  in  order  to  the  assurance 
of  hope,  I  will  adduce  two  or  three  texts  of  scrip- 
ture. 

The  first  is  in  the  x.  Chap,  of  this  Epistle  22.  verse  : 
"  Let  us  draw  near  with  a  true  heart,  in  full  assurance 
of  faith."  This  is  the  only  place  in  scripture  where 
the  phrase  "  full  assurance  of  faith  is  used  ;"and  I 
think  it  is  evidently  used  in  the  sense,  which  has  been 
given  of  it.  The  apostle  had  been  holding  up  the 
new  and  living  way  of  approach  to  God,  by  Christ, 
and  the  excellency  of  his  character,  as  a  great  high 
priest,  who  had  made  a  complete  atonement.  The 
words  are  therefore  an  exhortation  to  all,  to  exercise 
a  full  faith  and   confidence  in  the  divine  tcstimonv, 


<9 


22  S  E  R  M  O  N    XXIII. 


respecting  these  tliin,c;s,  and  to  Lty  aside  ali  fears  and 
unbelieving  ooubts,  vvith  respect  to  their  ^var^ant  to 
return  to  God  iii  tiiis  way,  or  his  readiness  to  receive 
those  who  thus  conic. 

But  to  suppose,  on  the  contrary,  that  the  apostle  is 
here  exhorting  all  to  lay  aside  immediately  fear,  v/itli 
rcspec'.  to  their  having  already  obtained  a  personal 
title  to  salvation,  would  be  very  erroneous  and  incon- 
sistent. 

The  other  text  is  Romans  xv.  13.  "Now  the  God 
of  hope  fill  you  with  all  joy  and  peace  in  beliexnng^ 
that  ye  may  aboimd  in  hope,  through  the  power  of 
the  Holy  Cihost."  As  saving  faith  implies  a  reali- 
zing and  and  approving  view  of  divine  things,  the  ex- 
ercise of  it  will  naturally  be  attended  with  joy  and 
peace.  And  the  apostle  here  plainly  supposes  that 
this  must  precede  a  v/ell  grounded  hope,  unto  the  ful- 
ness or  full  assurance  of  it. 

2.  Though  true  faith  gives  a  surC  title  to  salvation, 
yet  Ave  cannot  rationally  and  safely  suppose  ourselves 
possessed  of  it,  and  exercise  an  assurance  of  hope, 
unless  we  find  in  ourselves  a  holy  practice,  and  the 
exercise  of  those  other  Christian  graces,  which 
ahvays  accompany  an  evangelical  faith  :  such  as  hu- 
mility, repentance  for  sin,  love  to  the  divine  perfec- 
tions ;  as  his  truth,  justice,  sovereignty,  and  infinite 
holiness  ;  and  a  disposition  to  receive  the  command- 
ments of  Christ,  and  all  those  truths  which  he  came 
into  the  world  to  teach,  and  died  to  magnify.  Many, 
because  of  the  promise,  "  he  Ihat  believeth  shall  be 
saved,"  seem  disposed  to  single  out  this  grace,  and 
endeavor  to  convince  themselves  that  they  have  it ; 
and,  having  succeeded,  rest  easy  Avith  respect  to  their 
eternal  well  being  ;  but  would  they  attend  to  the 
word  of  God,  they  would  find  that  faith  being  alone 
if  dead ;  ?(nd  indeed  that  true  faith  cannot  be  found 
alone  ;  that  a  believing  heart  is  always  a  humble, 
contrite,  and  penitent  heart — disposed  to  rejoice  in 


SERMON    XXIII.  323 

the  government  of  God,  to  be  resigned  and  patient, 
to  be  devoted  to  the  divine  glory,  and  to  flow  out  in 
benevolence  to  the  temporal  and  eternal  interests  of 
Bien.  In  order  to  a  well  grounded  assurance  of  sal- 
vation, therefore,  we  must  not  only  suppose  that  we 
have  had  faith,  and  the  assurance  of  faith,  but  must 
find  that  we  have  had  those  graces  which  ahvays  ac- 
company it,  and  prove  it  to  be  genuine. 

3.  An  external  obedience,  or  visible  morality  is 
necessary  to  a    good  and  assured  hope  of  salvation. 

Persons  have  often  flattered  themselves  that  they 
have  faith,  repentance,  submission,  and  other  Chris- 
tian graces  in  their  hearts,  ^\hile  they  habitually  lead 
iin  openly  immoral  life. 

Such  are  in  a  most  dangerous  delusion. 

It  is  incredible  that  any  person  should  have  genu- 
ine repentance,  a  true  faith,  and  a  sincere  love  to 
Christ,  and  not  be  disposed  to  obey  his  commands — 
'^  If  a  man  love  me,"  says  Christ,  "  he  will  keep  my 
words." 

It  is  true,  that  the  people  of  God  are  sanctified  but 
in  part — and  may  often  fall  into  great  and  known 
sins  ;  but  we  know  that  God  never  leaves  them  to  an 
open,  long  continued,  and  habitual  practice  of  known 
sin.  Therefore,  though  conduct  externally  moral 
may  proceed  from  bad  motives,  and  is  net  of  itself  a 
certain  evidence  of  faith  ;  yet  where  this  is  v/holly 
or  greatly  wanting,  it  is  a  sure  evidence  that  persons 
have  no  true  faith,  nor  any  just  grounds  to  exercise 
any  hope,  much  less  an  assured  hope  of  salvation. 

4.  In  order  to  a  com.fortable,  v/ell  grounded,  and 
assured  Christian  hope,  it  is  necessary  that  faith,  love, 
and  repentance  should  be  in  lively  exercise.  When 
Christians  are  in  a  relapsed,  cold  frame,  and  have  no 
sensible  experience  of  the  exercises  of  grace,  but 
on  the  contrary,  are  much  under  the  prevalence  of 
their  lusts   and  remaining  corrupt   affections — they 


324  SERMON    XXIII. 

cannot  rationally  feel  assured  of  their  good  estate, 
but  have  the  utmost  reason  to  fear  respecting  it. 
The  memory  of  no  past  experience  will  be  sufficient 
to  banish  doubts  and  fears  in  such  a  case,  and  keep 
alive  a  holy  and  Christian  assurance  in  its  clearness 
and  strength.  Past  experience  is  indeed  of  great  use 
and  influence,  to  support  and  enliven  the  hope  of  the 
Christian— provided  it  be  accompanied  with  the  pre- 
sent exercise  of  holy  atlections.  A  remembrance  of 
having  frequently  experienced  the  same  gracious 
exercises,  may  well  confirm  the  Christian,  with  res- 
pect to  the  genuineness  of  the  present.  But  when 
there  is  no  present,  sensible  exercise  of  faith,  love, 
and  repentance- — and  the  Christian  has  only  a  bare 
recollection  of  something  which  at  present  is  wholly 
unfelt  in  the  heart,  he  has  but  a  weak  ground  of 
hope. 

The  present  and  lively  exercise  of  grace,  there- 
fore, is  necessary  to  a    present    assurciuce    of  hope. 

Therefore,  we  see  plainly  the  way,  in  which  a  con- 
stant, well  grounded,  and  full  assurance  of  hope  is 
to  be  obtained.  It  is  by  the  exercise  of  vital  religion 
— by  maintaining  a  close  walk  with  God.  There  is 
no  other  way.  People  frequently  enquire  how  they 
may  know  that  they  have  an  interest  in  Christ,  or  ob- 
tain assurance  of  salvation  ? 

It  would  sometimes  seem,  should  we  look  to  out- 
ward appearances,  that  tliey  were  desirous  of  ob- 
taining assurance  in  some  easier  way,  than  by  lead- 
ing a  religious  life,  and  maintaining  holy  affections. 
But  no  easier  way  is  possible — and  if  persons  build 
assurance  on  any  other  ground,  it  is  but  a  vain  pre- 
sumption ;  they  may  as  well  think  of  being  saved 
without  religion,  as  of  having  a  rational  assuraJice 
without  it. 

Lastly,  as  a  life  of  religion  is  necessary,  so  are 
great  diligence  and  exertion  ;  and  they  are  proper 
to  be  urged  upon  Christians,  as  they  are  in  the  text, 
which  is  an  exhortation  to   give   diligence    to    the 


SERMON    XXIII.  S2^ 

-ixtll  assurance  of  hope  :  i.  e.  to  obtain  those  things 
which  shall  afford  assurance,  agreeably  to  the  direc- 
tion of  St.  Peter  :  "  Giving  all  diligence — add  to  your 
faith  virtue  ;  and  to  virtue  knowledge  ;  and  to  know- 
ledge temperance  ;  and  to  temperance  patience  ;  and 
to  patience  godliness;  and  to  godliness  brotherly  kind- 
ness ;  and  to  brotherly  kindness  charity.  For  if  these 
things  be  in  you,  and  abound,  they  make  you  that  ye 
be  neither  br^rren  nor  unfruitful  in  the  knowledge  of 
our  Lord  Jesus  Christ.  But  he  that  lacketh  these 
things  is  blind,  and  cannot  see  afar  off;  and  hath  for- 
gotten that  he  was  purged  from  his  old  sins.  Vv'hcre- 
fore  the  rather,  brethren,  give  all  diligence,  to  make 
your  calling  aiid  election  sure  ;  for  if  ye  do  these 
things  ye  shall  never  fall.  For  so  an  entrance 
shall  be  ministered  unto  you  abundantly,  into  the 
everlasting  kingdom  of  our  Lord  and  Saviour  Jesus 
Christ." 

IMPROVEMENT. 

1.  This  subject  will  help  us  to  make  a  proper  dis- 
tinction between  the  assurance  of  hofie^  and  the  assur- 
ance of  faith  ;  which  seem  by  many  to  have  been 
confounded,  and  used  in  a  sense  different  from  the 
apostle.  A  few  observations  will  shew  the  respects 
in  which  they  differ,  and  help  to  give  the  true  mean- 
ing and  import  of  each. 

( 1 .)  The  assurance  of  faith  respects  the  reality 
and  nature  of  the  truths  revealed  in  the  word  of  God, 
especially  the  testimony  of  God  respecting  his  Son, 
and  the  nature  of  his  salvation,  as  suited  to  the  neces- 
sities of  the  sinner,  and  worthy  of  all  acceptation. 
The  assurance  of  hope  respects  a  personal  interest 
in  Christ,  and  the  prospect  of  enjoying  those  spirit- 
ual blessings  which  he  communicates  to  his  friends. 
The  language  of  the  assurance  of  faith,  so  far  as  it 
respects  a  Saviour,  or  salvation,  is  this  :  "  The  di- 
vine testimony  is  true — I  may  approach  unto  God  Ib 

D<1 


326  SERMON    XXIII. 

Christ — he  is  able  and  willing  to  save,  and  will  in  no 
case  cast  out  those  that  come  unto  him."  The  lan- 
guage of  the  assurance  of  hope  is  :  "  I  have  already- 
been  to  Christ,  in  the  exercise  of  a  saving  faith — I 
know  in  Avhom  I  have  believed,  and  in  believing  am. 
made  an   actual  partaker  of  his  salvation." 

(2.)  The  assurance  of  faith  is  essential  to  the  being 
of  a  Christian— it  precedes  hope,  and  is  the  founda- 
tion of  it.  Whereas  the  assurance  of  hope  is  not 
essential  to  a  person's  being  a  Christian.  True  sav- 
ing faith,  which  has  a  degree  of  assurance  with  res- 
pect to  divine  things,  may  be  exercised,  where  there 
is  a  total  uncertainty  in  the  mind,  with  respect  to  ever 
personally  obtaining  salvation. 

(3.)  No  prior  obedience  is  necessary  to  the  assur- 
ance of  faith  ;  but  Christian  diligence  is  necessary  to 
the  assurance  of  hope,  and  it  must  be  preceded  by, 
or  built  upon  a  holy  faidi  and  obedience. 

We  have  always  ground  for  the  assurance  of  faith, 
und  are  always  bound  to  exercise  it.  Not  to  possess 
it  in  any  degree,  is  to  be  blind  and  stupid  to  the 
reality  and  excellence  of  divine  things,  and  practi- 
cally makes  Coda  liar  ;  which  is  the  essence  of  sin, 
and  criminality.  But  v.'e  are  not  always  bound  to 
exercise  immediately  the  full  assurance  of  hope.  We 
ought  to  doubt  our  interest  in  Christ,  so  long  as  we 
see  not  full  evidence  of  it  :  still,  we  are  to  blame 
every  moment  we  are  destitute  of  the  full  assurance 
of  hope — but  our  blame  or  sin  consists  in  not  having 
better  evidence — in  not  exercising  such  faith,  love, 
and  repentance,  as  would  give  satisfactory  evidence 
of  our  interest  in  Christ.  But  I  trust  sufficient  has 
been  said  to  shew  the  difierence  between  the  assu- 
rance of  faith  and  of  hope,  and  the  true  import  of 
each — and  to  rectify  any  erroneous  ideas  which  we 
may  have   had  respecting  them. 

2.  We  learn,  from  this  subject,  the  criminal  blind- 
ness vIIkI  error  of  those  ;vho  build  on  assurance   of 


SERMON    XXIII.  32r 

hope — upon  dreams,  visions,  or  imaginary  voices, 
whispering  or  suggesting  to  them  that  their  peace 
is  made  with  God,  or  applying  directly  to  themselves 
particular  passages  of  scripture,  as"  Be  of  good  cheer 
—thy  sins  are  forgiven  thee."  We  can  be  no  farther 
rationally  assured,  than  we  find  evidence  of  our  elec- 
tion of  God.  The  only  evidence  of  election  is  ef- 
fectual calling,  and  the  only  evidence  of  effectual 
calling  is  a  spiritual  life — the  fruits  of  the  spirit  iu 
the  exerci'je  of  faith,  love,  and  repentance,  and  v^diat- 
soever  is  implied  in  these. 

3.  Vv'^e  learn,  that  merely  for  persons  to  profess 
that  they  have  the  full  assurance  of  hope,  is,  in  the 
minds  of  others,  no  decisive  evidence  either  for  or 
against  them.  It  is  not  a  decisive  evidence  in  favor 
•—because  it  may  not  be  well  founded,  it  may  be*a 
vain  presumption.  Nor  is  it,  in  itself,  any  evidence 
against  a  person,  because  we  have  shewn  from  scrip- 
ture, that  it  is  attainable,  and  often  has  been  attained, 
and  ought  to  be,  by  all.  Nevertheless,  the  manner 
in  wdiich  a  profession  of  full  assurance  is  made, 
may  be  a  strong  evidence  against  a  person.  When 
a  person  is  frequent  and  bold  in  speaking  of  the 
goodness  of  his  state;  his  great  attainments,  Sec.  and 
seems  to  have  done  with  ail  further  self-examination 
and  trial,  as  of  no  further  use — and  v/hen,  at  the 
same  time,  others  see  many  things  in  him,  Avhicli 
they  suppose  give  him  occasion  to  doubt,  it  isthen  a 
very  strong  evidence  of  a  vain  confidence  and  delu- 
sion. 

4.  We  learn,  from  the  subject,  that  there  mayb© 
different  degrees  of  assurance.  Saving  faith,  where- 
ever  it  exists,  "  is  the  substance  of  things  hoped  for, 
and  the  evidence  of  things  not  seen  j"  it  is,  in  its-  na- 
ture assured,  in  proportion  to  the  degree  of  its 
actings  ;  and  the  Christian  hope,  though  it  docs  not 
always,  and  necessarily   accompany  the    actings  of 


S2B  SERMON    XXIII. 

faiih,   never,  in  degree  of  assurance,   rise§  above  the 
degree  of  faith. 

5.  Sufierme,  my  Christian  brethren,  to  exhort  you 
to  persevering  diligence  to  attain  the  full  assurance 
of  hope,  and  to  maintain  it  unto  the  end.  For  motives 
consider  that  it  is  attainable — that  it  is  a  commanded 
duty,  and  a  most  reasonable  service — that,  in  the  ex- 
ercise of  it,  you  will  have  uspeakable  comfort  and 
joy — that  it  will  be  for  the  glory  of  God,  as  it  will  im- 
ply and  exhibit  supreme  delight  in  him,  and  a  re- 
cumbency of  soul  upon  him,  as  an  all  sufficient  por- 
tion. If  you  exercise  the  full  assurance  of  hope,  your 
light  will  shine,  and  others,  seeing  your  good  conver- 
seition,  will  be  led  to  glorify  your  Father,  who  is  in 
heaven.  Be  exhorted  then,  "  to  shew  diligence  to 
the  full  assurance  of  hope  unto  the  end.  Add  to 
your  faith  virtue,  and  to  virtue  knowledge,  and  to 
knowledge  temperance,  and  to  temperance  patience, 
arid  to  patience  godliness,  and  to  godliness  brother- 
ly kindness,  and  to  brotherly  kindness  charity." 

To  conclude,  let  those  who  are  in  a  state  of  sin  and 
impenitence — ^be  exhorted  to  attend  to  this  subject 
' — -those  who  have  never  yet  hearkened  to  the  en- 
dearing and  free  call  of  the  gospel,  and  who  do  not 
pretend  to  have  the  comfort  of  a  Christian  hope,  nor 
the  communion  and  enjoyment  of  God  in  the  world. 
Oh,  that  the  souls  of  such  would  awake,  and  attend  to 
their  situation  ! 

If,  my  hearers,  final  perseverance  in  a  life  of  faith 
and  holiness  be  necessary  to  salvation,  then  certainly 
to  begin  to  persevere  is  necessary. — If  perseverance 
in  faith  and  holiness  be  necessary  to  salvation — then 
certainly  perseverance  in  impenitence  will  end  in 
your  fearful  destruction. 

Why  then,  sinners,  are  you  not  awake,  and  engag- 
ed, and  exerting  yourselves  as  much  for  your  souls, 
as  for  the  things  of  this  vrorld  ? 


SERMON    XXIII.  5^7 

But  perhaps  some  of  you  will  plead,  or  object  the 
very  doctrines  which  have  been  this  day  held  up,  as 
a  reason  why  you  do  not,  and  ought  not,    to  attend  to 
the  means  of  the  gospel,  and  exert  yourselves  in  the 
ways  of  religion.     You  will  say  that  effectual  calling 
and  perseveraDce  are  the  effect  of  divine  influence  on 
the   heart,   and   the  fruit   of  election,  and  therefore 
you  need  not  exert  yourselves,  or  use  the  means  which 
God  has  commanded.  Those  who  are  really  believing 
this,  I  would  call  upon,  by  way  of  reply,  to  be  consis- 
tent, and  never  more  make  any  exertions,  or  take  any 
steps  to  obtain  any  temporal  object — for  the  divine 
counsel  and  purpose  extend  to  your  worldly  concerns,: 
and  the  success  of  your  labor,  as  much  as  to  the  things 
of  religion  and  your  souls.     But  you  will  not  do  this, 
in  temporal  things,  for  though  you  suppose    the  end 
made  sure,  you  consider  the  means  as  connected  with 
it.     With  respect  to  your  crops,   and  your  merchan 
dize,  you  do  not  say  they  v/ill   be  as  they  are  deter- 
mined,   let  you  do  what  you  will — and  so  you  will  ba 
perfectly   idle.     You   therefore   act  an    inconsistent 
part,  and  manifest  that  you  are  blind  as  to  the  things 
of  religion.     But  perhaps  you  will  say  you  do  not  be- 
lieve the  necessity  of  divine  iniiucnce,  or  the  divine 
determination  in  respect  to  the  things   of  religion. 
You   only   mean  to  plead,  upon  the  ground  of  these 
doctrines,  that  you  need  not  exert  yourselves.     To 
such  I  would  reply — we  allov*^  of  no  such  inference 
from  these  doctrines  as  supposes  means  and  exertions 
unnecessary..     It  is  plain  from  scripture  that  v/ithoiit 
means  and  exertions,  none  will  obtain  salvation.     But 
let  it  be  admitted,  for  a  moment,  that  these  doctrines 
are  inconsistent :  You  say  you  are  not  dependent  on 
the  divine  influence — that  you  have  no  moral  inabili- 
ty, nor  any  inability— and  tliat  there  arc  no  divine  de- 
crees or  purposes  respecting  you.     Admit  it :    But 
you  v>^ill    acknowledge  that  you  are  sinners,  and  that 

Dd  2- 


359 


SERMON    XXIII. 


the  gospel  is  offered  to  you.  Why  then  do  you  not 
attend  to  your  case,  and  accept  the  offered  mercy  ? 
May  God,  by  his  almighty  spirit,  awaken  you  to  a 
sense  of  your  danger  and  sin  ;  and  carry  on  a  work  of 
grace  in  you  unto  the  day  of  Jesus  Christ,  that  yoti 
may  be  to  the  praise  of  his  glory  I     Amen. 


#. 


THE  LOSS  OF  A  FAITHFUL  MimSTRR  A 
SORE  AFFLICTIOJ^; 

ILLUSTRATED  IN  A 

SERMON, 

OCCASIONED  BY  THE  DEATH  OF  THE 

Pastor  of  the  First  Church  in  Farmington  ; 

WHO  DIED  AT  SEA, 
Dec.  25, 1805. 

preached  at  farmington 

^  June  19,  1806. 

BY  ASAHEL  HOOKER,  A.  M. 

Pastor  of  the  Church  in  Goshen. 


HARTFORD  ;  PRINTED  BY  LINCOLN  ^  GLEASON. 


FUNERAL  SERMON 


ACTS  XX.  38. 


Sorroxving  most  of  all,  for  the  words  xvhich  he  spake^ 
that  they  should  see  his  face  no  more, 

Jl  he  scene,  which  is  described,  in  the  latter  part 
of  this  chapter,  is  one  of  the  most  tender  and  im- 
pressive, v/hich  is  any  where  exhibited,  in  the  sacred 
history.  St.  Paul  had  spent  several  years  in  the  city 
of  Ephesus,  previously  to  his  returning  thither,  for 
the  last  time.  By  means  of  his  labors,  as  an  apostle, 
and  minister  of  Christ,  a  large  and  flourishing  church 
had  been  gathered,  in  that  city.  A  part  of  the  ad- 
dress to  this  church,  which  was  made  by  Christ,  in 
the  Revelation  of  St.  John,  is  in  these  words  i  "  Un- 
to the  angel  of  the  church  of  Ephesus  write  ;  These 
tlnngs,  saith  he  that  holdeth  the  seven  stars  in  his 
ria:ht  hand,  who  waiketh  in  the  midst  of  the  seven 
golden  candlesticks ;  1  know  thy  works,  and  thy 
labor,  and  thy  patience,  and  how  thou  canst  not  bear 
them  that  are  evil :  and  thou  hast  tried  them  which 
say  they  are  apostles,  and  are  not  ;  and  hast  found 
them  liars  :  And  hast  borne,  and  hast  patience,  and 
for  my  name's  sake  hast  labored,  and  hast  not 
fainted." 

When  St.  Paul  was  returning  from  Macedonia,  to 
Jerusalem,  a  short  time  before  he  v/as  arrested,  and 
sent  prisoner  to  Romcj  he  came  to  Ephesus.     Having; 


3-34         FUNERAL    SERMON. 

called  the  elders  of  the  church,  he  reminded  them 
of  the  manner,  in  which  he  had  been  with  them,  at 
all  seasons,  from  the  first  day  that  he  came  into  Asia, 
serving  the  Lord,  with  all  humility  of  mind,  and 
with  many  tears,  and  temptations  ; — and  how  he 
had  kept  back  nothing,  which  was  profitable  ;  but  had 
shewed  them,  and  taught  them,  publicly,  and  from 
house  to  house,  testify  hi  g  repentance  towards  God, 
and  faith  towards  our  Lord  Jesus  Christ.  Having 
noticed  the  journey,  on  v>'hich  he  was  bound  to  Jeru- 
salem, the  afflictions  which  he  anticipated,  and  the 
support  and  consolation,  which  he  derived  from  the 
gospel  of  the  grace  of  God,  he  added  :  "  And  now, 
behold  I  know,  that  ye  all,  among  whom  I  have  gone, 
preaching  the  kingdom  of  God,  shall  see  my  face 
no  more."  In  view  of  his  fidelity,  in  not  shunning 
to  declare  unto  them  all  the  counsel  of  God,  he  took 
them  to  record,  that  he  was  pure  from  the  blood  of 
all  men.  Havins:  e-ivcn  charpe  to  the  eiders  of  the 
church,  in  prospect  cf  the  evils  which  they  would  be 
called  to  encounter,  after  his  departing  ;  and  having 
commended  them  to  God,  and  to  the  word  of  his 
grace,  he  kneeled  down,  and  prayed  with  them  all. 
And  they  all  wept  sore,  and  fell  on  Paul's  neck,  and 
kissed  him,  sorro'ivi72i^  most  of  alJ^for  the  ivorcls  which 
he  spaki'^  that  they  should  see  his  face  no  more. 

The  following  sentiment  is  naturally  derived  from 
the  text : 

The   loss  of  a  faithful  ?ninister  is  a  sore  affliction. 
The  sentiment  may  be  usefully  illustrated,  by  the 
following  considerations. 

1.  The  truth  of  it  may  appear,,  from  the  nature 
and  importance  of  the  relation,  subsisting  between 
a  Christian  minister,  and  the  people  of  his  charge^ 
His  relation  to  thein  is  that  of  a  watchman  to  their 
souls.  .  Their  spiritual  and  eternal  interests  are 
specially  committed  to  his  care.  Having  the  heart 
a^id  the  conscience  of  ^  faithfu]  minister,  und  habitu- 


FUNERAL    SERMON.  S55 

ally  feeling  the  av.ful  responsibility,  which  is  attach- 
ed to  his  station,  he  must  view  the  souls  of  his  people, 
as  a  trust  of  infinite  value..  Their  relation  to  him 
must  be  felt  to  be  extremely  interesting,  by  all  who 
are  not  past  feeling,  because  they  are  given  over  to 
a  reprobate  mind.  Impressed  with  any  just  sense  of 
the  account,  which  he  must  render,  to  the  chief 
Shepherd  and  Bishop  of  souls,  they  must  feel  for 
themselves,  the  answerable  account,  which  they  also 
must  render,  for  their  improvement  of  his  ministry. 
Having  that  confidence  in  him,  to  which  he  is  en- 
titled, when  proved  and  found  faithful,  they  must 
view  the  relation  between  him,  and  themselves,  to  be 
one  of  the  most  important,  v/hich  ever  exists  among 
men.  They  must  feel  themselves  warranted  to  look 
up  to  him,  as  their  spiritual  guide  and  instructor, 
and  that  they  are  bound  to  Feceive  the  word,  from  his 
mouth,  as  the  word  of  God.  Indeed,  he  is  to  them 
the  messenger  of  the  Lord  of  hosts — the  ambassador 
of  peace  and  salvation,  who  is  divinely  authorized,  to 
comfort  those  who  mourn  in  Zion,  and  beseech  sin- 
sinners,  in  Christ's  stead,  to  be  reconciled  unto  God. 

2.  The  strength  of  attachment,  which  a  church 
and  people  must  be  supposed  to  have,  to  such  a  minis- 
ter, will  render  the  loss  of  him  sorely  afQictive.  His 
being  faithful  imiplies,  that  he  is  a  good  m^an — one 
■who  is  influenced,  in  performing  the  duties  of  his 
trust,  by  charity  out  of  a  pure  heart.  He  has  the 
same  spirit  of  disinterested  regard  to  Christ,  and  to 
the  souls  for  whom  he  died,  which  Paul  had,  for  his 
kindred  according  to  the  flesh,  when  he  could  declare, 
with  nothing  less  than  the  solemnity  of  an  oath,  that 
he  had  great  heaviness,  and  continual  sorrow  in  his 
heart  for  them  ;  and  when  his  heart's  desire  and 
prayer  to  God  for  them  was,  that  they  might  be 
saved.  Every  faithful  minister  of  Christ  has  th» 
same  disinterested  and  excellent  spirit,  which  enabled 
Paul  to  say  to  the  Corinthians  ;  "  I  will  very   gladly 


356         FUNERAL    SERMON. 

spend,  and  be  spent  for  your  souls,  though  the  more  a-- 
bundantly  I  love  you,  the  less  I  be  loved."  Viev,  ing  a 
minister,  in  a  relation  so  endearing,  and  having  a 
just  confidence  in  him,  as  one,  whose  heart  is  so 
closely  united  to  them,  and  so  much  devoted  to  their 
best,  even  their  eternal  interest,  how  affectionate 
iTiust  be  their  attachment  to  him.  How  much  en- 
deared, by  such  means,  v/as  St.  Paul,  to  the  church 
atEphesus.  He  had  been  with  them,  so  long,  and 
so  faithfully  discharged  the  duties  of  a  v/atchman,  that 
they  could  not  see  him  taking  his  leave  of  themi, 
without  those  tears,  and  affectionate  salutations,  which 
demonstrated  how  highly  they  esteemed  him  in  love, 
for  his  works'  sake.  But  they  were  scarcely  more 
attached  to  him,  than  many  have  been  to  their  spir- 
itual sruides,  in  all  subseouent  aijes.  The  fdthful 
minister,  who  is  Vvith  his  charge,  at  all  seasons  ;  who 
not  only  dispenses  the  word  of  life  to  them,  stated- 
ly, on  the  sabbath,  but  has  frequent  occasions,  to  bear 
a  part  in  their  joys,  and  their  sorrows  ;  to  visit  their 
sick,  and  their  dying,  and  to  sympathize  with  their 
mourners,  must  become  greatly  endeared  to  them. 
There  are  few  other  relations  among  men,  which 
furnish  the  means  of  uniting,  at  once,  the  affection 
and  esteem  of  so  many  hearts. 

5.  A  faithful  minister  of  Christ  is  a  great  blessing. 
Much  good  is  rationally  expected  from  his  ministry  : 
inuch  is  often  accomplished,  by  means  of  it.  He  so 
lives,  that  none  have  just  occasion  for  saying,  "  Thou 
that  teachest  another,  tcachest  thou  not  thyself?" 
The  influence  of  his  example,  and  of  the  tri.ths, 
which  he  is  continually  commending  to  the  con- 
sciences of  those  who  hear  him,  must  be  no  less 
friendly  to  their  present  peace,  their  edification  and 
comifort,  than  to  their  final  salvation.  How  rich  a 
blessing  was  Paul,  to  the  church  at  Ephesus  !  How 
many  were  instructed  ;  how  many  were  comforted  ; 
how  many  were  eternally  saved,  by  means  of  his  la- 


FUNERAL     SERMON.  337 

boTs  !  How  much  light  and  joy  must  he  have  impart- 
ed, during  the  years  which  he  abode  with  them,  and 
preached  unto  them  the  unsearchable  riches  of 
Christ  !  The  measures,  which  are  often  pursued  by 
destitute  flocks,  to  obtain,  and  to  support,  a  faithful 
minister,  sufficiently  evince,  tha.t  their  apprehensions 
accord  with  this  view  of  the  subject.  How  great  must 
be  the  blessing  to  them,  considered  as  sinners,  in- 
volved in  guilt  and  darkness,  to  have  one  for  their 
spiritual  watcliman,  who,  like  Paul,  will  not  shun  to-de- 
clare  unto  them  all  the  counsel  of  God  ;  and  who  will 
thence  use  the  means,  which  are  best  adapted,  for  the 
instruction  and  salvation  of  their  souls.  How  much 
good  is  often  accomplished,  by  the  blessing  of  God, 
on  the  faithfulness  of  such  a  minister.  How  much 
influence  is  exerted  by  him,  which  is  rendered  ef- 
fectual by  the  grace  of  God,  for  putting  ^-ice  and 
irreligicn  to  shame,  for  arrestmg  the  progress  of 
error,  when  it  corneth  in  like  a  flood,  for  promoting 
the  kingdom  of  righteousness  and  peace,  and  ad- 
vancing the  glory  of  God,  in  the  salvation  of  sinners. 
How  often  is  his  ministry  rendered  a  savor  of  life, 
to  the  souls  of  his  hearers  ;  and  how  comforting  and 
instructive  his  administration  of  the  v;ord  avA  ordi- 
nances of  the  gospel,  to  those  who  have  received  the 
truth,  in  the  love  of  it  ;  to  those,  who  are  daily  be- 
coming meet  for  the  society  of  angels,  and  preparing 
to  find  their  heaven  of  heavens,  in  the  presence  of 
;God,  and  of  the  Lamb. 

4.  The  loss  of  a  faithful  minister  is  a  sore  afHiction, 
because  it  is  many  times  followed  by  the  most  un- 
pleasant consequences,  to  the  people  of  his  charge. 
They  are  left  by  him,  d.n  sheep  having  no  shepherd. 
Hence  the  dcinger  they  are  in  of  being  scattered 
abroad,  or  of  being  led  astray,  and  even  destroyed, 
by  wolves,  in  sheeps'  clothing.  Such  were  some  of 
the  circumstances,  which  rendered  the  final  depart- 
vire  of  St.  Paul  so  calamitous,     and  distressing,  to 

E  e 


338         FUNERAL     SERMON. 

the  chinch  of  Ephesus.  Hence  we  find  him  saying, 
in  his  last  interview  with  them  :  "  For  I  know  this, 
that  after  my  departing  shall  grievous  wolves  enter 
in  among  you,  not  sparing  the  flock.  Also  of  your- 
selves shall  men  arise,  speaking  perverse  things,  to' 
draw  av/ay  disciples  after  them."  Such  are  some  of 
the  evils,  to  which  a  church  and  people  are  special- 
ly exposed,  by  the  loss  of  a  faithful  minister.  Hence 
the  exhortation  of  St.  Paul,  in  his  epistle,  which  was 
afterwards  written  to  the  Ephesians,  that  they  should 
henceforth  be  no  more  children,  tossed  to  and  fro, 
and  carried  about,  with  every  v^'ind  of  doctrine,  by  the 
sleight  of  men,  and  cunning  craftiness,  whereby  they 
lie  in  v»  ait  to  deceive  ;  but  speaking  the  truth  in  love, 
should  grow  up  into  him  in  ail  things,  who  is  the  head, 
even  Christ.'' 

But  the  loss  of  a  faithful  minister  not  only  exposes 
his  bereaved  charge  to  much  evil,  from  the  iniluence 
of  false  teachers,  who  are  always  ready  to  beguile  the 
unwary;  but  they  are  also  in  imminent  danger  of  being 
embroiled,  divided,  and  scattered,  by  men  who  speak 
perverse  things,  to  promote  some  favorite  interest  of 
their  own.  For  this  cause  said  the  apostle,  in  an 
epistle,  which  he  wrote  to  the  church  at  Ephesus, 
vvhile  a  prisoner  at  Rome  ;  "  I,  therefore,  the  prisoner 
of  the  Lord,  beseech  you,  that  ye  walk  v/orthy  of  the 
vocation,  wherewith  ye  are  called  ;  with  all  lowliness, 
and  meekness  ;  with  long  suffering,  forbearing  one 
another  in  love  ;  endeavoring  to  keep  the  unity  of  the 
spirit,  in  the  bond  of  peace. — Let  no  corrupt  com- 
munication proceed  cut  of  your  mouth,  but  that 
which  is  good,  for  the  use  of  edifying,  that  it  m.ay 
minister  grace  to  the  hearers. — Let  all  bitterness, 
and  wrath,  and  clamor,  and  evil  speaking  be  put 
away  from  among  you,  with  all  malice." 

Nothing  renders  the  loss  of  a  faithful  minister 
more  calamitous,  and  justly  afflictive  to  his  bereaved 
charge,  than  the  danger,  to  which  they  are  suddenly 
^posed,  of  becoming  a  people  divided  against  them- 


FUNERAL     SERMON.  339 

selves  ;  so  as  not  only  to  prevent  any  spivitual  advan- 
tage, from  an  occasional  administration  of  the  word 
and  ordinances  of  the  gospel ;  but  to  prevent  their 
uniting  in  the  settlement  of  another,  to  guide  them, 
in  the  way  of  peace.  How  often  does  it  happen, 
when  a  faithful  minister  is  removed  by  death,  or  oth- 
erv/ise,  that  his  flock  are  not  only  scattered,  but  be- 
come so  divided  among  themselves,  that  nothing  but 
the  bitter  fruits  of  their  disscntions  can  effectually 
teach  them  the  importance  of  forbearing  one  anoth- 
er in  love,  that  they  may  unite  in  pursuing  the 
things,  which  make  for  peace.  How  distressing,  and 
how  unfriendly  to  the  most  important  interests,  even 
the  interests  of  the  ^:.-ul,  are  the  bitter  envying  and 
strife,  in  which  religiovis  societies  are  often  invol- 
ved, in  attempting  to  repair  the  loss  of  a  minister,  by 
the  settlement  of  another,  in  whom  their  hearts  are 
not  uriited. 

5.  A  faithful  minister  may  be  peculiarly  endear- 
ed, to  numbers  of  his  charge,  by  his  having  been 
blessed  of  God,  as  the  happy  instrument  of  their 
salvation.  Thus,  no  doubt,  was  the  apostle  endeared 
to  many,  and  probably  to  most,  of  the  church  at  Ephe- 
sus.  It  seems  evident,  from  the  sacred  his- 
tory, that  the  churchj  in  that  city,  was  first  organized, 
by  St.  Paul;  and  that  it  was,  afterwards,  greatly  en- 
larged, edified,  and  comforted,  by  his  faithful  labors. 
Many  of  its  members  inust  have  regarded  him,  as 
their  spiritual  father,  by  whose  means  they  w^ere 
translated  from  the  kingdom  of  darkness,  and  brought 
into  the  kingdom  of  God's  dear  Son.  Hence  the  en- 
dearing attachment,  v/hicli  so  embittered  the  scene 
of  parting,  when  he  prayed  with  them,  for  the  last 
time,  and  bade  them  an  aifectionate  and  final  farevveU, 
'This  is  one  circum.stance,  by  which  the  loss  of  a 
faithful  minister  is  rendered  the  more  afHictive,  to 
numbers  of  his  charge.  They  can  remember  th« 
time,  when  the  divine  word,  proceeding  out  of  his 


34©         FUNERAL     SERMON. 

month,  was  "  sharper  than  a  two-edged  sword  ;" 
when  it  pricked  them  in  the  heart,  so  that  they  could 
take  no  rest,  till  they  were  hopefully  renewed,  by 
the  spirit  of  life,  in  Christ  Jesus,  and  washed  from 
their  sins,  in  his  blood.  Hence  their  living  affection, 
for  the  man,  whom  it  had  pleased  God  to  honor,  as 
theinstniment  of  opening  their  eyes,  of  turning  them 
from  darkness  to  light,  and  of  making  them  heirs  of 
the  great  salvation.  But  certainly,  in  proportion  to 
the  endearment,  arising  from  a  circumstance  so  in- 
teresting, must  be  the  painful  sensibilities,  which 
are  awakened  when  the  object  thus  endeared,  is  torn 
from  their  embraces.         Yet, 

6.  The  loss  of  a  faithful  minister  may  be  still  more 
afflictive  to  others,  because  they  have  reason  for  the 
most  painful  reflections,  on  their  misimprovement  of 
his  ministry.  This  is  a  viev/of  the  subject, in  which 
it  may  be  deeply  interesting  to  many.  Some  may 
have  seldom  attended  on  his  ministry  ;  or  even  hav« 
wholly  neglected  to  hear  him.  Others,  who  seem- 
ed to  be  glad,  when  it  was  said  unto  them,  "  We  will 
go  into  the  house  of  the  Lord,"  may  have  contented 
themselves,  with  barely  hearing  the  v/ord  of  God, 
without  doing  it,  and  hence  have  been  the  betrayers, 
and  murderers  of  their  own  souls.  "  The  word  spo- 
ken did  not  pront  them,  not  being  mixed  with  faith 
in  them  who  heard  it."  Their  spiritual  watchman  was 
faithful  ;  he  could  say,  with  the  apostle,  "  I  will  very 
gladly  spend,  and  be  spent  for  your  souls."  He  ac- 
cordingly testified  repentance  tov/ards  God,  and  faith 
towards  our  Lord  Jesus  Christ ;  and  kept  back  noth- 
ing, H'hich  might  be  profitable  to  his  hearers.  Ha 
often  warned  them,  to  flee  from  the  wrath  to  comiC, 
And  affectionately  besought  them,  in  Christ's  stead, 
to  be  reconciled  unto  God.  But  aif^s  !  their  ear  was 
uncircmncised,  and  they  would  not  harken.  The 
word  of  the  Lord  was  unto  them  a  reproach  ;  they 
liad  no  delight  in  it.     Hence  the  occasion,  which  was 


FUNERAL    SERMON.         341 

often  found  to  say,  in  view  of  those,  who  forsook  the 
assembling. of  themselves  together,  and  of  others, 
who  rejected  his  message  concerning  Jesus,  If  ye 
will  not  hear,  my  soul  shall  weep  for  you,  in  secret 
places.  To  such  of  his  charge,  how  justly,  and  how 
sorely  aiTiictive  must  be  their  loss,  when  his  Avork  is 
done,  and  he  is  summoned  away  to  render  up  his  ac- 
count, at  the  judgement  seat  of  Christ.  How  x^ain- 
f'uily  embittered  the  reflections,  v/hich  must  be 
poured  in  upon  their  hearts,  like  the  wide  breakifig 
in  of  v/aters,  when  they  consider,  that  their  minister, 
nov/  gone  to  the  v>'orld  of  spirits,  had  labored  for  them 
in  vain,  and  spent  his  strength  for  nought ;  that  in 
making  light  of  the  gospel,  which  he  preached,  in 
the  name  of  Jesus,  they  had  despised  the  Son  of  Gofl, 
and  pronounced  themselves  unworthy  of  eternal  life.. 

7 .  To  all  such  tiieir  loss  must  be  rendered  more 
deeply  aHUctive,  by  the  fearful  expectation,  that  their 
departed  minister  will  appear,  as  a  witness  against 
them,  in  the  judgment  of  the  great  day.  They 
must  then  meet  him  for  the  last  time  ;  and,  if  their 
sins  have  not  been  forsaken,  and  washed  away,  in  the 
blood  of  atonement,  tliey  must  be  separated  from 
him  for  ever.  In  rendering  an  account  of  his  minis- 
try, and  of  the  treatment  which  he  received  from 
those,  to  whom  he  v/as  sent,  he  must  testify,  that 
some  of  them  were  scarcely  willing  to  hear  him,  and 
that  many  otliers,  when  they  heard  his  me-  Age, 
made  light  of  it,  and  went  their  v/ays,  saying  of 
Christ,  ''•  We  will  not  have  this  man,  to  reign  over 
us."  If  such  are  not  past  feeling,  v/ith  what  deep  re- 
iTioroe,  and  anxiety,  must  they  look  forv/ard  to  that 
dreadful  day,  in  which  their  departed  minister,  v/ho 
had  faithf;iliy  warned  them  to  flee  from  the  v/rath  to 
come,  shall  testify  against  them,  before  an  assembled 
universe,  and  in  the  presence  of  that  infinite  Judge>. 
whose  eyes  are  as  a  flame  of  fire. 

Ee  2 


542         FUNERAL     SERMON. 

8.  The  loss  of  a  fidthful  minister  must  be  a  sore 
afiiiction  to  the  church,  and  people  of  his  charge, 
because  they  shall  see  him  no  more,  in  the  land  of 
the  living-.  Such  was  the  afiiiction,  sustained  by  the 
church  at  Ephesus,  when  they  all  wept  sore,  and  fell 
on  Paul's  neck,  and  kissed  him,  sorrowing  most  of  all, 
for  the  words,  which  he  spake,  that  they  should 
see  liis  face  no  more.  Might  he  have  returned  to 
them  again,  after  a  short  season,  as  he  had  done  be- 
fore ;  the  separation  would  have  caused  them  but 
little  pain.  But  the  thought  of  all  which  he  had 
said  to  them,  and  of  all  which  he  had  done,  and  suf- 
fered, for  them,  when  joined  with  the  assurance  just 
given,  that  the  parting  was  for  life  ;  that  they  had 
now  heard  his  last  sermon  ;  and  united  with  him,  for 
the  last  time,  in  social  prayer  ;  and  that  they  should 
see  his  face  no  more,  'till  they  should  meet  him, 
amidst  the  amazing  scenes  of  eternity,  no  wonder 
they  were  overwhelmed  with  grief  and  tears.  And 
such,  my  brethren,  must  be  the  deep  affiiction  of  any 
religious  society,  when  their  faithful  pastor  and  min- 
ister, who  was  united,  and  endeared  to  them,  by  a 
thousand  ties,  is  called  to  bid  them  a  long,  and  last 
adieu. 

The  following  reflections  are  suggested,  by  the 
preceding  view  of  this  subject. 

1.  Is  the  loss  of  a  faithful  minister  an  event  so  af- 
flictive, it  must  then  be  regarded,  as  a  grievous 
frown  of  Providence.  In  such  a  bereaving  stroke,  the 
hand  of  God  is  to  be  seen,  and  specially  acknovvi- 
©dged.  If  he  cut  off,  and  take  away,  who  can  hinder 
him  ?  who  will  say  unto  him.  What  dost  thou  ?  Fe\y 
events  arc  so  painfully  felt,  by  so  many  hundreds  of 
people,  at  once.  That  it  must  be  regarded  as  a 
frown  of  Providence,  is  naturally  inferred  from  the 
circumstances,  by  which  multitudes  are  so  deeply 
afflicted.  Hence  the  occasion,  for  a  church  and  peo- 
ple, thus  afliicted,   to  humble  themselves  under  th^ 


FUNERAL     SERMON.         34S 

mighty  hand  of  God,  and  to  inquire,  with  the  deepest 
submission  and  reverence,  Wherefoi'e  hath  the  Lord 
dealt  thus  with  us,  in  anger,  and  in  sore  rebuke  ? 
Whether  such  rebuke  be  designedin  mercy,  to  hum- 
ble and  purify  his  children,  and  to  awaken,  and  lead 
sinners  to  repentance,  will  be  best  decided  by  the  re- 
suit,  when  it  sliall  be  seen  v/hat  improvement  is 
made  of  his  dealings. 

2.  Is  the  loss  of  a  faithful  minister  a  sore  afflic- 
tion, for  such  reasons  as  have  been  assigned,  then 
certainly  the  church  and  congregation,  in  this  place, 
must  have  been  greatly  afflicted,  by  the  late  death  of 
theirs.  I  trust,  that  all  those  who  knev/  him  Avill  ad- 
mit the  following  tribute  of  respect,  as  justly  due  to 
his  memory,  and  as  seasonably  offered,  on  this  occa- 
sion. 

The  Rev.  Joseph  Washburn,  w^as  born  at  Mid- 
dletown,  in  this  state.  May  13,  1766.  He  was  born 
of  respectable  Christian  parents,  from  whom  he  re- 
ceived a  religious  education.  Being  hopefully  sanc- 
tified, by  the  grace  of  God,  while  young,  he  was  in- 
clined to  devote  himself  to  the  service  of  Christ,  and 
tJic  good  of  his  fellow  men^  in  the  work  of  the  minis- 
try. For  this  purpose  he  obtained  a  collegiate  edu- 
cation, and  was  graduated,  at  Yale  College,  in  Sep- 
tember, 1793.  Having  completed  his  preparatory 
studies,  he  was  licensed,  as  a  candidate  for  the  min- 
istry. In  the  month  of  October,  1794,  he  came  to 
this  place,  and  in  May  of  the  succeeding  year,  was 
ordained  the  Pastor  of  this  church. 

Mr.  Washburn  w^as  a  good  scholar,  a  good  divine, 
a  good  man,  and  a  good  minister.  His  mind  was 
rather  formed,  for  critical  investigation,  than  for 
works  of  taste.  His  ideas  being  the  result  of  much 
study  and  reflection,  he  acquired  a  knowledge  of 
truth,  rather  by  a  process  of  patient  reasoning,  than  by 
a  sudden  glance  of  the  mind.  His  perceptions  were 
not   rapid,   but   clear  ;  and    his  imagination  rather 


344         FUNERAL     SERMON, 

chaste  than  brilliant.  His  judgement  was  manly,  and 
discriminating.  His  sermons,  which  were  evidently- 
prepared,  under  a  solemn  and  abiding  sense  of  invis- 
ible and  eternal  things,  were  well  digested,  and  ma- 
tured, by  intense  application.  His  systematical  dis- 
courses, on  the  perfections  of  God,  and  the  eAddences 
of  revelation,^. which  are  doubtless  remembered  by 
many,  who  heard  them,  are  a  specimen  of  deep  inves- 
tigation, and  of  sound  reasoning,  which  is  not  often 
exceeded. — He  loved  his  sacred  work,  and  obtained 
mercy  of  the  Lord,  to  be  faithful.  He  sought  to  be 
useful,  rather  than  celebrated  ;  to  edify,  rather  than 
to  please  ;  and  to  preach  Christ  Jesus,  the  Lord,  rath- 
er than  himself.  His  labors,  in  season,  and  out  of 
season,  vrere  chiefly  devoted  to  his  flock,  for  whose 
souls  he  was  ever  ready  to  spend,  and  be  spent.  His 
labors,  in  this  place,  v/hich  were  great  from  their  com- 
mencement, were  coutinually  increasing.  That  his 
days  might  be  more  exclusively  devoted  to  the  active 
and  more  public  duties  of  his  ministry,  he  was  in- 
duced to  spend  whole  nights  in  study.  Being  singu- 
larly fitted,  as  he  v/as  disposed,  for  doing  good  to  the 
rising  generation,  he  bestowed  much  labor  on  them, 
and  spared  no  pains,  nor  exertions,  for  instructing 
and  leading  them  in  the  right  way.  From  the  com- 
mencement of  the  religious  revival,  among  the  peo- 
ple of  his  charge,  until  his  strength  was  much  im- 
paired by  disease,  a  period  of  between  two  and  tliree 
years,  the  youths  attended  a  stated  meeting  for  reli- 
gious instruction,  at  his  house,  which  was  frequent 
and  full,  in  which  he  was  accustomed  to  pray  twice 
Avith  them,  and  to  explain  and  apply  a  portion  of  scrip- 
ture, which  he  deemed  best  adapted  to  the  occasion, 
and  to  the  state  of  his  audience,  and  best  calculated 
to  proinote  their  spiritual  v/elfore  :  and  during 
the  whole  period  of  his  ministry,  while  able  to 
labor,  he  frequently  visited  the  numerous  schools  in 
the  society,  instructed  them  in  the  things  of  God 
and  religion,  in  a  manner  suited  to  their  years,  tuid 


FUNERAL     SERMON.         345 

commended  them  to  the  divine  care  and  blessing,  by- 
solemn  prayer. 

None  but  the  heart  of  a  faithful  minister  can  have 
any  just  conception  of  the  affectionate  and  deep  con- 
cern, which  he  habitually  felt  for  the  souls  of  his 
people.— He  kept  unspotted  from  the  world,  and  en- 
countered trials  and  embarrassments,  with  a  patient 
and  firm  trust  in  God.  He  was  enriched  with 
that  "  wisdom  from  above,  which  is  first  pure,  then 
peaceable,  gentle,  easy  to  be  intreated,  full  of  mercy 
and  good  fruits,  without  partiality,  and  without  hy- 
pocrisy.'* He  knew  how  to  speak  a  word  in  season  ; 
and  to  avail  himself  of  times,  circumstances,  and 
events,  for  instrucdng,  and  being-  instructed.  He 
was  kind  to  the  poor  ;  hospitable  to  strangers  ;  ready 
to  countenance  and  promote  the  good  ordsr  and  peace 
of  society,  and  to  aid  the  cause  of  truth  and  right- 
eousness among  men.  Fo.'  the  sake  of  perxe,  he  would 
sacrifice  every  thing  but  truth,  and  a  good  conscience. 
This  amiable  l^'ait  in  his  character  appeared  so  soon, 
that  he  was  distinguished,  among  tlie  companions  o# 
his  childhood,  as  a  peace-maker.  In  public  life,  h© 
either  found  the  people  his  friends,  or  made  thein 
such,  by  a  winning  and  affectionate  address.  His  con- 
versation was  grave,  and  yet  cheerful  ;  and  his  society 
at  once  pleasing,  and  instructive.  His  whole  deport- 
ment was,  in  a  high  degree,  conciliating  ;  and,  to 
crown  the  whole,  he  was  blameless,  and  approved  of 
all  men. 

His  talents  and  piety,  w^ere  rendered  eminently 
useful,  in  the  station,  which  Providence  had  assigned 
him,  by  an  uncommon  share  of  that  sound  wisdom 
and  discretion,  w^iich  eriabled  him  to  perform  the 
duties  of  a  minister,  so  as  to  give  no  unnecessary 
offence.  While  he  shunned  not  to  declare  all.  the 
counsel  of  God,  such  was  his  manner  of  doing  it, 
and  even  of  explaining  and  enforcing  those  truths, 
which  are  best  suited  to  bring  down  the  loftiness  of 
man,  that  he  did  not  fail  to  commend  liimself  to  the 


346         FUNERAL     SERMON. 

conscience  of  his  hearers,  in  the  sight  of  God,— 
He  deeply  felt  the  importance  of  an  exemplary,  and 
holy  conversation,  in  those,  who  have  professed  the 
religion  of  Christ.  Hence  he  aimed  much,  hi  his 
preaching,  to  edify  and  quicken  them,  that  they  might 
so  live,  as  to  adorn  their  profession,  and  commend 
the  truth  to  the  consciences  of  others. — Thus  was  iie 
approved,  as  a  workman,  wlio  needed  not  to  be  asham- 
ed, rightly  dividing  the  word  of  truth. 

In  the  laborious  discharge  of  his  duty,  he  was  not 
only  ffiithful,  but  greatly  successful.  By  the  blessing 
of  God  on  his  ministry,  he  was  hopefully  instru- 
mental ©f  adding  ip^any  to  this  church,  of  those  who 
shall  be  saved.  When  Providence  directed  his  way 
to  this  place,  the  seed  previously  sown,  had  sprung 
up,  so  that  the  fields  were  becoming  white  unto  the 
harvest.  Not  long  afterwards,  a  second  harvest  en- 
sued, in  which  he  labored  abundantly,  and  with  no 
small  success  ;  so  that,  within  about  five  years,  from 
the  time  of  his  settlement,  an  addition  of  one  hun- 
dred and  sixty  members  was  made  to  this  church. 
Since  that  time,  the  additions  have  been  considerable. 

From  a  rare  assemblage  of  useful  talents,  and 
from  the  blessing  of  God,  which  so  graciously  attend- 
ed the  labors  of  Mr.  Washburn,  the  hope  was  natu- 
rally cherished,  that  he  might  be  long  continued  a 
blessing  to  this  numerous  people,  and  to  the  cause 
of  Zion.  But  God  seeth  not  as  man  seeth  ;  his 
thoughts  are  not  as  ours  ;  his  ways  are  unsearcha- 
ble. The  man,  who  had  been  the  favored  instru- 
ment of  so  much  good,  and  from  whom  more  was 
expected,  was  suddenly  arrested  in  his  useful  course, 
by  a  fatal  disease.  This  disease  was  probably  the 
fruit  of  his  incessant  labors,  for  the  good  of  souls  ; 
a  disease,  for  which  the  best  medical  aid  was  tried  in 
vain.  The  time  of  his  departure  Vvas  at  hand.  Under 
all  the  trials,  which  must  have  borne  upon  his  heart, 
in  view  of  his  family?  and'his  flock,  he  sustained  the 
wearisome  dSys  and  nights,  which  wefe  appointed 


FUNERAL     SERMON.         547 

to  him,  with  the  cheerful  submission,  the  patience, 
and  the  fortitude  of  a  Christian.  With  these,  his 
spirits  were  rendered  composed,  in  the  near  pros- 
pect of  death.  Through  the  whole  of  his  illness, 
he  was  remarkably  composed,  and  enjoyed  great 
peace  of  mind  ;  while  daily  giving  up  himself,  his 
family,  and  his  people  to  God.  He  often  said,  that 
he  was  laid  by,  as  a  broken  vessel  ;  and  that  if  he 
knew  his  own  heart,  his  first  and  8:reat  desire  to  re- 
cover  was,  that  he  might  again  preach  the  gospel, 
believing,  that  he  could  preach  more  than  ever,  as  a 
dyhig  man,  to  dying  men. 

But  the  everit  was  otherwise  ordered.  With  a 
view  of  spending  the  ensuing  v/inter,  in  a  milder 
climate,  believing  it  his  duty  to  attempt  whatever 
might  render  his  recovery  more  hopeful,  he  took 
his  journey  southward,  in  October  last.  By  the  ad- 
vice of  friends,  he  was  persuaded  to  pursue  his  jour- 
ney, from  Alexandria  to  Norfolk,  and  thence  to 
Charleston,  by  water.  But  the  latter  part  of  the 
voyage  proved  tempestuousjand  was  a  probable  means 
of  hastening  his  dissolution.  Having  been  seven 
days  from  Norfolk,  he  died,  at  3  o'clock  in  the  night 
preceding  the  25th  of  December,  being  in  the  for- 
tieth year  of  his  age,  and  the  eleventh  of  his  min- 
istry. With  that  hope,  which  is  an  anchor  to  the 
soul,  and  with  that  heavenly  peace,  which  none  but 
Christ  can  give,  he  resigned  his  breath,  without  a 
struggle,  or  a  groan.  To  those  about  him,  the  scene 
was  the  more  gloomy  and  aiiiictive,  as  the  ship  was 
then  enveloped,  in  darkness  and  tempest,  and  tossed 
to  and  fro,  by  the  raging  billows.  After  six  days, 
when,  by  reason  of  alternate  calms,  and  contrary 
winds,  no  hope  remained  of  arriving  shortly,  in  port, 
his  remains  were  committed  to  the  bosom  of  the 
ocean.  Though  not  deposited  in  the  grave,  with 
those  obsequies,  and  marks  of  respect,  which  the 
feelings  of  humanity  would  have  preferred,  ^  et^i^is 
flesh   -yvill  rest  in  hope,   and,  not  be  forgotten,  at  tlio> 


o 


48  F  UN  ERAL     SERMON. 


resurrection  of  the  just. — The  Lord  hath  clone  that, 
which  seemed  good  in  his  sight,  and  blessed  be  his 
holy  name. — "  The  memory  of  the  just  shall  be 
blessed."  "  And  I  heard  a  voice  from  heaven,  saying 
unto  me,  Write,  Blessed  are  the  dead,  which  die  in 
the  Lord,  from  henceforth  :  yea,  saith  the  spirit,  that 
they  may  rest  from  their  labors  ;  and  their  works  do 
follow  thern."  "  Mark  the  perfect  man,  and  behold 
the  upright,  for  the  end  of  that  man  is  peace.'*  The 
time,  and  ail  the  circumstances  of  his  sickness  and 
deatij,  were  doubtless  ordered  by  him,  "  v/ho  is  great 
in  counsel,  and  excellent  in  working."  In  the  wis- 
dom and  rectitude  of  his  providence,  may  we  all  have 
a  cheerful  and  humble  acquiescence,  under  this  af- 
flictive stroke,  and  be  enabled,  with  one  heart,  to  as- 
cribe righteousness,  and  judgment  unto  Him,  who 
sitteth  on  the  throne. 

The  subject  v/ill  now  be  applied  to  this  bereaved 
church  and  congregation. 

Brethren  and  friends,  God  has  taught  you,  by 
painful  experience,  that  the  loss  of  a  faithful  minister 
is  a  sore  affliction.  In  your  relation  to  him,  as  a 
watchman  to  your  souls,  you  felt  that  strong  and  en- 
dearing attachment,  which  evinced  how  justly  you 
estimated  his  worth.  During  his  ministry,  you  had 
much  occasion  to  rejoice  in  his  light.  The  useful- 
ness, for  v/hich  he  was  so  eminently  fitted,  by  his 
natural  and  acquired  endowments,  and  above  all,  by 
the  grace  of  God,  was  happily  realized  by  you,  till 
his  days  on  earth  were  numbered  and  finished. 
Hence,  when  he  bade  you  farewell,  and  took  his 
journey,  to  a  far  country,  you  sorrowed  most  of  all, 
for  the  afflictive  result,  which  was  then  anticipatedj 
that  vo\i  should  see  his  face  no  more.  Instead  of  re- 
pining,  remember  the  important  services,  which  he 
so  actively,  and  so  faithfully  rendered  to  you,  and  to 
your  children.  Let  a  sense  of  your  obligations  to 
God,  for  such  services,  be  mingled  with  your  tears, 
and  assuage   your  grief.     By  some  of  you,  he  will 


FUNERAL     SERMON.         349 

doubtless  be  s^ratefully,  and  affectionately  remember- 
ed, as  your  spiritual  father;  and  by  still  -more  of  you 
as  the   faithful   servant  of  Christ,  who  fed  you  v/ith 
knowledge    and   understanding^,  and  often   broke  to 
you  the  bread  of  life.     But  do  none  of  you  find  occa- 
sion, this  day,  to  reflect  with  bitterness,  on  your  mis- 
improvement  of  his  ministry  ?     Have  none  of  you 
often,  vrithout  cause,  or  even  habitually,  neglected  to 
attend  on  his   weekly  ministrations?  Have  not  sti-J 
•more    of  you  occasion  to  say,  "  Hov/  have  v/e   liated 
instruction,  and   our   hearts  despised   reproof?  Wc 
would  not  obey  the  voice  of  our  teacher,  nor  inciijie 
our   ear,   when  he    instructed  us."     And  now  "  the 
harvest  is  past,  the  summer  is  ended,  and  we  arc  not 
saved."     When  he  sought   to  persuade  you,  by  the 
terrors  of  the  Lord  ;  and  even  when  he    pressed  up- 
on you  the  endearing  invitations  of  infinite   mercy, 
did  you  not  begin — did  you   not  continue,  with  one 
consent,  to  make  excuse  ?  Alas  !  did  you  not  go  your 
ways,  one  to  his  farm,  and  another  to  his  merchan- 
dize ? — You  remember,  in  what  manner  he  was  with 
you,  at  all  seasons;  how  he  taught  you, publicly,  and 
from   house  to  house.     And  still,   did  not  many  of 
you  furnish  occasion  for  his  saying  often,  and  even 
for  his  saying  to  the  last,  if  ye  will  not  hear,  mv  soul 
shall   weep  for  you  in  secret  places  ?  But  his  voice 
you  will  hear  no  more,  v/ithin  these  consecrated  v/alls. 
No   more  will  you  behold  him,  standing  in  tliis  aw- 
ful place,  to  lead  in  your  devotions,' and  minister  to 
you,  in   the  name   of  Christ.     His   face    you   will 
see  no   more,  till  the  sea  shall   give  up  the  dead, 
wdiich  ai-e  in  it,  and  all  who  are  in  their  graves  shall 
hear  the  voice  of  the  Son   of  God,  and  come    forth. 
Oh,  let  the  time  past  sufiice,   and  more   than  siifikc, 
that  many  of  you  have  lived  only  for  this  vrorld,  and 
neglected  the  things,  which  belong  unto  your  peace. 
Prepare  to  meet  your  departed  piinistcr ;  yea,  pre- 
pare to  meet  vour  God.     To  day,  after  so  long  ai 

F  f 


350         FUNERAL    SERMON. 

time,  as  it    is  said  to  clay  if  ye   will  hear  his  voice, 
harden  not  your  hearts. 

When  the  apostle  was  bidding  his  last  farewell  to 
the  church  at  Epheaus,  he  fore-warned  them  of  the 
distressing  evils,  which  should  befal  them,  after  his 
departure.  God  grant,  my  brethren,  that  this  may 
prove  a  word  in  season  to  you.  Remembering  the 
wormwood  and  the  gall,  may  you  continue  to  learn 
wisdom,  from  the  painful  experience  of  former  days. 
See,  therefore,  that  ye  fall  not  out  by  the  way. 
Take  heed,  that  no  root  of  bitterness  spring  up  to 
trouble  you,  and  thereby  many  be  defiled.  "  Now 
I  beseech  you,  brethren,  by  the  name  of  our  I^ord 
Jesus  Christ,  that  ye  all  speak  the  same  things,  and 
that  there  be  no  divisions  among  you  ;  but  that  ye  be 
perfectly  joined  together  in  the  same  mind,  and  in 
the  same  judgment."  Endeavor  thus  to  keep  the 
unity  of  the  spirit,  in  the  bond  of  peace.  To  this 
purpose,  '' mark  them  who  cause  divisions,  contrary 
to  the  doctrine,  which  ye  have  learned,  and  avoid 
them  :"  and  God  grant,  that  you  may  ever  know, 
**  hov  good,  and  how  pleasant  it  is,  for  brethren  to 
dvvcll  together  in  unity."  Let  your  prayers,  and 
vour  exertions  be  united,  for  repairing  the  loss,  sus- 
tained in  the  death  of  your  late  beloved  pastor,  by  ob- 
taining the  most  suitable  person,  to  fill  his  place  in  this 
house  and  in  your  hearts,  and  to  guide  you  in  the  way 
of  peace.  "  And  now,  brethren,  we  commend  you  to 
God,  and  to  the  word  of  his  grace,  which  is  able  to 
build  you  up,  and  to  give  you  an  inheritance  among 
all  them  that  are  sanctified." 

3.  If  the  loss  of  a  faithful  minister  be  so  afflictive 
to  the  people  of  his  charge,  how  much  more  so  must 
it  be,  to  his  consort,  and  his  orphan  children  !  He 
i>iU3t  have  been  near  and  dear  to  h^s  people,  but  much 
more  so,  to  the  companion  of  his  bosom,  and  to  the 
children,  v-'hich  God  had  graciously  given  him. — ■ 
To  his  charge  the  loss  may  be  repaired  i  but  how 


J^f^r 


FUNERAL     SERM-ON.  351 

V  ^-     -> 

Impaired  to  her,  who  was  one  with  hira^^d  to  these 
dear  little  ones,  which  were  "  bone  of  hi|'b6»i«,  and     'p 
flesh  of  his  flesh  ?"  His  people  have   lost  a  filthful         ■ 
minister,  but  his  partner  has  lost  in  him  the  husband 
of  her  youth,  and  his  children  a  father,  in  whom,  un- 
der God,  they  might   have  safely   confided,    as  their 
protector  and  friend.     Had   you,  my   hearers,    wit- 
nessed the  parting  scene,  at    Ephesus,    and  among 
those,  who  fell  on  Paurs   neck  and  kissed  him,  had 
seen  a  wife,  and  four  small  children,  would  you  not 
have  sorrowed  most  all  for  them,  that  they   should 
see  his  face  no  more  ?  How  impressive  then  is  the 
present  call,  to  S)  mpathize  with  the  widowed  partner, 
and  the  bereaved  children  now  before  you  ?  Under  an 
affiiction  so  deep,  are  they  not  intitled  to  our  tender- 
est   commiseration,  and  to  an   interest   in  our   un- 
ceasing  prayers  to  God  ?    Their  "  breach   is  great 
like  the  sea,   who  can  heal  it?"  Should   we  attempt 
to   administer  comfort,   by  directing   them    to    any 
thing,  short  of  the  consolations  of  God,  they  mifHit     "~ 
justly  say,  "  Miserable  comforters  are  ye  all."     It  is 
evident,  from  the  nature,  and  the  depth  of  their  afflic- 
tion, that  none  but  "  God,  who  comforteth  those,  that 
are  cast  down,"  can  administer  those  strong  conso- 
lations, which  are  needful,  under  such  a  bereavement. 
It  is  our  duty,  however,  to  v/eep  Vvdth  those  v/ho  weep, 
no  less  than  to  rejoice,  v/ith   those  v/ho   rejoice.     If 
we  have' that  compassion,   which  belongs  essentially 
to  the  religion  of  tlie  gospel,  our  hearts  will  feel,  that, 
"  to  tliose  who  are  afflicted,  pity  should  be   shov/ed 
by  their  frieiuls."    Knowing  that  the  God  v/ho  heareth 
prayer,  ;r.  the  God  of  all  comfort  ;  and  that  he  who 
wciindeth,  is  both  able  and  v/illingto  make  v^diole,  wc 
shall  go  to  him,  on  our  bended  kjiees,  shall  we  go  to 
him,  humbly  iiitrcating,that  he  would  comfort,  protect, 
and    save  this  distressed    family,  by  sanctifying  an 
affliction  so  grievous,  and  causing  it  to   yield  them 
the  peaceable  fruits  of  righteousness.     And  can  we 
forbear,  to  intercede  with  God  for  them;  tliat  he  would 


>, 


352         FUNERAL     SERMON. 

comfort  their  hearts,  and  teach  them,  by  grateful  ex- 
pciience,  that  he  is  the  God,  %vith  whom  the  widow 
and  the  fatherless  shall  find  mercy. 

Such,   Dear  Madam,  shall  be  our  prayer  for  you, 
aiKl  your  dear   little  ones.     We    know,   and  deeply 
feel  the  occasion,  which  might  have  almost  justified 
you  in  saying,  "  Behold  and    see,  if  there    be  any 
sorrow,  like  unto  my  sorrow,  which  is  done  unto  me, 
'ivhcrewith  the    J^ord  hath    aifiicted  me  !"  But  our 
liopeis  in  God,  that   he  will  never  leave  you  com- 
fortless ;— that  he  will  enable  you  to  say,  withaheaft 
full  of  confidence  and  joy  in  him,  "  It  is  good  for 
rne,  that   I   have  been    afflicted.'*     This  you  have 
doubtless  been  enabled  to  Kay  already.     We  trust  you 
can  say  it  still,  even  in  view  of  "  that  night,  so  much 
to  be  rem-embercd,"  tha.t  night  of  darkness  and  tem- 
pest, in  which  it  pleased  God,  to  take  away  the  desire 
of  your  eyes,  with  a  stroke.     Blessed  be  the  Lord, 
-who  beheld  you,  with  tender   compassion,  when  op- 
pressed with  grief,  too  big  for  utterance  ;  who  caused 
joy  to  spring  up,  in  the  midst  of  the  deepest  sorrow  ; 
and  that,  in  mercy  to   those  dear  babes,  which  you 
had  left  behind,  he  rebuked  the  raging  of  the   sea, 
"when  it  seemed  ready  to  sw^allow  you  up,  and  suffer- 
ed not  the  stream  to  go  over  your  soul.     We  rejoice, 
that  God  has  been  your"  refuge  and  strength,  a  very 
present  help,  in  the  time  of  trouble."     Blessed  be  his 
holy  name,  "  who  giveth  songs  in  the  night,"  and 
wlio  causeth,  even  the  "  the  widow's  heart  to  sing  for 
joy.*'     Wc  desire   to   mingle  our  grateful  acknow- 
ledgrricnts  v>  ilh  yours,  for  the  Lr^undant  kindness,  by 
which  your  last  journey  was  made  prosperous,  while 
your  p-artner  was  yet  alive  ;  and  that  when    he  was 
taken  from  you,  under  circumstances  so  afflicUve,  it 
siiil  pleased  God  to  Ije  with  you,  by  the    light  of  his 
countenance  ;— tiiat  he  delivered  you  from  the  perils 
of  a  stormy  ocean,  and  directed  your   v/ay  to  that 
hospitable  abode,  where  he  had  graciously   provided 
friends  to  receive  vou;  even  friends,  who  deemed  it 


FUNERAL     S  E  R  M  O  N.         353 

a  privilege,  to  divide  with  you  the  cup  of  grief  and 
tears,  and  to  comfort  you,  witli  their  kindness,  their 
counsels,  and  their  prayers.  May  the  good  Lord 
reward  them  a  thousand  fold  into  their  besom li,  for 
all  their  kindness  to  you,  in  the  dav  of  your  calaniitv. 
May  he  say  unto  them,  in  that  day,  v.hen  he  cliall 
appear  in  his  calory,  "  Come  ye  blessed  of  my  Father, 
—for  I  "iVas  a  stra7igerf  and  ye  took  me  iu'**  We 
now  welcome  your  return  from  the  land  of  strangers  ;^ 
and  pray  you  to  be  comforted,  that  God  is  still"  a 
Father  of  the  fatherless,  and  a  jud;^-c  of  the  widows, 
in  his  holy  habitation."  From  those  precious  v/ords, 
on  which  he  doubtless  caused  the  heart  of  your  de- 
ceased friend  to  rest,  may  you  derive  abundance  of 
consolation  :  "  I^eave  thy  fatherless  children,  I  will 
preserve  them  alive,  and  let  thy  widows  trust  in  me.'* 
Though  clouds  and  darkness  are  round  about  God, 
yet,  to  his  glory  be  it  spoken,  righteousness  and 
judgment  are  the   habitation  of  liis   throne,     lleio 

*Thc  Editors  ia  behalf  of  Mrs.  Washburn  cannot  oirnt, 
in  this  place,  to  make  honorable  mention  of  the  hospitality 
and  kindness,  with  which  her  late  consort  a^id  herself  were 
every  where  received,  in  the  course  of  their  long  arid  pain- 
ful journey,  until  lis  was  separated  frcm  her,  and  Vrilhwliich 
she  was  afterwards  recei\  ed  and  entertair.ed,  in  her  deeply 
afflicted  and  widowed  state,  through  the  wiiiter  and  part 
of  the  succeeding  spring,  ir,  the  faniily  f;f  the  Ilev.  Dc.ct. 
Keith  of  Charleston  ;  and  of  his  distinguished  liberaaty  a!.d 
that  of  others,  in  that  City,  and  in  other  place?,  Vvhidi'mcre 
than  Kupplied  her  with  the  means  of  prese-it  .support,  and 
cf  defraying  the  whole  expenij';  of  the  jouiney  till  Iicr  re- 
turn to  Farniingtrn  :  and  also  cf  the  liberal  patronage  ^vhich 
the  pubiication  of  this  work  has  received  from  the  citizens 
of  Chavleston,  and  cf  other  places,  mr  remote,  and  to  ^\hcm 
Mr.  Washbnrn'h  character  nnv-ri:  have  been  unkiiown  ;  and 
cf  dial  wiiich  it  lias  received  from  Q.\ycj  other  quarter. 
This  unusual  liberality  will  ever  be  !'ecoHected  v\  ith  lively 
gratitude  to  th:^^;e  who  ha^'e  taken  an  interest  in  her  cai- 
cerns,  and  especially  to  him  wlio,  by  such  unexpected  means 
has  ]}r.Trided  a  way  v/hich  promises  to  extricate  her,  and. 
her  orplian  c'aildren,  from  pre;-:e-:t  embarrasisnient.  and 
given  an  earnest  of  future  support. 

F  f  2 


564         FUNERAL     S  E  R  M  O  K 

not  pleased  to  carafort  the  afilicted,  by  explaining  to 
them  the  special  reasons  of  his  conduct,  but  by 
presenting  motives,  and  afibrding  his  grace,  to  ren- 
der them  patient  in  tribulation,  and  joyful,  in  hope  of 
'his  glory. — He  is  infinitely  great,  and  wise,  and 
good  ; — a  God  full  of  compassion,  and  ready  to 
make  all  his  grace  abound  towards  those,  who  put 
their  trust  in  him.  "  Though  he  cause  grief,  yet 
will  he  have  compassion,  according  to  the  multitude 
of  his  tender  mercies.  For  he  doth  not  aiflict  wil- 
lingly, nor  grieve  the  children  of  men.  Like  as  a 
father  pitieth  his  children,  so  the  Lord  pitieth  them, 
that  fear  him.'^  Hence  he  chasteneth  them  only  for 
their  profit,  that  they  may  be  partakers  of  his  holi- 
ness, and  be  prepared  to  dwell  for  ever,  in  the  pre- 
sence of  his  glory. 

It  may  be  no  small  consolation  to  you.  Madam,  to 
consider  the  abiding  interest,  which  you  v/iil  have  in 
^he  friendship,  and  in  the  prayers  of  many,  by  whom 
your  eyxelient  husband  was  greatly  beloved  in  life, 
iuidas  deeply  lamented  in  death.  Be  assured,  that  a 
numerous  and  alTectionate  people,  to  whom  his  mem- 
ory must  rem.iin  endeared,  while  they  live,  will  not 
be  unmindful  of  you,  nor  neglect  any  fit  occasion,  for 
showing  kindness  to  you,  and  to  your  beloved  chil- 
dren, for  their  father's  sake.-— And  now,  Madam,  we 
commend  you  also,  together  with  your  little  flock 
unto  God,  and  to  the  word  of  his  grace,  in  a  humble, 
trust,  that  your  present  afflictions,  which  are  but  for  a. 
moment,  s'haii  work  for  you  a  far  ^nore  exceeding, 
even  an  eternal  wxight  of  glcry. 

4.  The  death  of  a  faithful  minister  must  be  an. 
afflictive  and  solemn  admonition  to  his  surviving 
brethren.  To  us,  my  Reverend  Fathers  and  Breth- 
ren, the  present  is  such  an  admonition.  Though  it 
be  hardly  realized,  it  is  awfully  certain,  that  we  can- 
not continue  long,  by  reason  of  death.  God  only 
krxowcth  ho\Y  soon  otu'  wiveb  shall  be  left  widows. 


FUNERAL     SERMON.         355 

our  children  fatherless,  and  our  people  as  sheep^ 
havinc^  none  to  watch  over  them.  The  scene  of  par- 
tino:  is  before  us,  in  which  we  must  bid  adieu  to  our 
families,  and  our  flocks,  to  see  their  faces  no  more^ 
till  we  meet  them  again,  amidst  the  awful  realiiies  of 
the  world  to  come.  To  all  of  us,  an  event  so  interest- 
ing in  its  consequences,  is  swiftly  approaching,  and 
to  some  of  us  is  probably  near,  at  the  doors.  How 
then  should  v/e  be  with  those,  at  all  seasons,  to  M'hose 
souls  God  hath  made  us  watchmen.  How  diligent 
should  we  be,  to  instruct  them  publicly,  and  from 
house  to  house  ;  how  faithful  to  preach  unto  them 
the  unsearchable  riches  of  Christ ;  to  pray  for  them, 
without  ceasing  ;  to  declare  unto  them  the 
counsel  of  God  ;  and  to  make  ourselves  examples  to 
them  of  whatsoever  things  are  pure,  lovely,  and  of 
good  report.  How  "  little,  little,"  should  all  the  glory 
of  this  v/orld  appear  to  us,  when  we  consider  the  high 
vocation  with  which  we  are  called,  and  the  vast  im- 
portance of  the  work  assigned  us,  in  the  kingdom 
and  patience  of  Jesus  Christ.  How  immensely  in- 
teresting to  ourselves,  and  to  all  the  flock,  over  which 
the  Holy  Ghost  hath  made  us  overseers,  that  we  be 
instant  in  season,  and  out  of  season,  and  that  v/e  watch, 
and  pray,  and  live,  and  preach,  as  becometh  dying 
men — as  becometh  dying  ministers  ;  and  that  we. 
»pare  no  pains,  to  rescue  and  save  the  souls,  for 
which  Christ  died  !  If  unfaithful,  alas  !  my  brethren,, 
we  shall  have  prepared  a  pillow  of  thorns,  for  the 
bed  of  death,  and  a  fearful  reckoning,  for  a  judgment 
day.  Would  to  God,  that  the  present  afiiictive  and 
solemn  admonition  of  his  providence  might  be  richly 
sanctiiied,  for  quickening  us,  to  a  zeal  and  faithful- 
ness, becoming  the  amazing  importance  of  our  v\'ork. 
And  when  this  work  is  finished,  and  they  all,  among 
whom  we  have  gone,  preaching  the  kingdom  of  God, 
shall  see  our  faces  no  more,  may  we  cheerfully  bid. 
them  farewell,  in  the  joyful  hope  of  meeting  them 


356         FUNERAL     SERMON. 

again,  "with  the  general  assembly   and  church  of  thtp 
first  born,  whose  names  are  written  in  heaven. 

Brethren  and  Friends,  of  this  numerous  assembly.. 
We  beseech  you  to  pray  for  us  ;    for  us   your   dying- 
minister  ;  for  us,  who  \vatch  for  your  souls,  and  must 
give  account,  that  we  may  be  faithful  to  God,  and  to 
you,  and  be  prepared  to  give  up  our  accounts  with  joy,^ 
and  not  with  grief     Pray  for  this  bereaved  church 
^id  congregation,    that  tlie  shepherd  of  Israel,  who 
dv/ellcth  between  the  Cherubims,  and  never  slumber- 
eth,  nor  sleepeth,  would  graciously  keep  them,  as  the 
apple  of  his  eye,  and  presently  give  them  another  PaS" 
tor,  after  his  own  heart.     Pray  for  the  bereaved  con- 
sort, and  the  fatherless  children  of  their  late  Pastor.. 
Pray   also  for  youselves,  and  for  your  children,  that 
you   may  receive  the  truth,  as  it  is  in  Jesus,  and  be 
faithful  to  instruct  them,  in  the  way  of  righteousness 
and  peace,  and  train  them  up  for  the  world  of  glory. 
Remember,  that  you,  and  your  ministers  must  surely 
die,    and    that    you  and  they   must   shortly    meet, 
at  the  tribmiai  of  heaven,  to  receive  an  irreversible 
doom. — And  nov/  may  God  Almighty  bless  you,  and 
grant   you  grace  to  obey  the  gospel  of  his  Son,  that 
when  he  shall  come  in  his  glory,  you  may  be  our  re- 
joicing, as  v/e  would  humbly  hope  to  be  yours,  in  the 
day  of  the  Lord  Jesus.     Amen. 


LIST  OF  SUBSCRIBERS'  NAMES. 


NEW  HAMPSHIRE. 

JVal/iole. 
Rev.  Pliny  Dickinson 

MASSACHUSETTS. 

Betket. 
Mr.  Oliver  Brewster 

Nathaniel  Kingsley 
Rev.  Joseph  L.  Mills 
Mr.  Benjan^in  C.  Perkins 
Ebenezer  Walden 
BlanforcL 
Rev.  John  Keep 

Granville. 
Mr.  Roger  Harrison 

Great  Bar  ring  ton. 
Mr.  Moses  Hitchcock 

Harvard. 
Mr.  Stephen  Bemis 

Hal  field. 
Mr.  John  Chester 
Rev.  Joseph  Lyman,  d.  d. 
Mr.  Jonuthun  H.  Lyman 
Davis  Mavhew 
Ebenezer  Wright 
Lee. 
Rev.  Alvan  Hyde 


Mr.  Reuben  Taylor 
William  Wilcox 

Lenox. 

Rev.  Samuel  Shepard      i> 

Korthamjiton. 
Mrs.  Alethea  Ashman 

Southampto7i. 
Mr.  Asahel  Birge,  jr. 
Noah  Clark 
Samuel  Clark 
Rev.  Simeon  Gould 
Library 

Mr.  yVlexander  Loomi« 
Silas  Sheldon 
Cornelius  Searle,  jr. 
Zophar  Searle,  jr. 
Sylvester  Woodbridg© 
S/iringfield. 
Mr.  Eiisha  Ely 

Stockbridge. 
Mrs.  Abigail  Dwight 
Mr.  Oliver  P.  Sargcant 

Western. 
Rev.  Sylvester  Burt         3 
Mr.  Wilii'cim  Brown 
Isaac  Bliss 
David  Deniscn 
IVesffield. 
Mr.  Benjamin  Deming 


S58 


SUBSCRIBERS'  NAMES. 


David  H.  Gleason 
Rev.  Isaac  Knapp 

T4'est  S/iri77gJield, 
Rev.  Joseph  Lathrop,  d.d. 

IVilliamsburg, 
Rev.  Henrv  Lord 

Willia7nstO'ivn. 
Mr.  Gamaliel  S.  Olds 

Whateley.. 
Mr.  Alvan  Sanderson 

VERMONT. 

Clarendon. 
Mr.  Daniel  Smith 
CoruTvalL 
Hon.  Joel  Lindsley 
Craft  sbo  ro  ugh . 
Samuel  Craft,  Esq. 
Mr.  Ebenezer  Craft 

Fairfax. 
Mr.  Joseph  Parmele 
Jonathan  E.  Parmele 
Greenish  or  0  ugh . 
John  Ellsworth,  Esq. 
Mr.  Aaron  Farnhani 
Ephraim  Strong 
Lunenburg. 
Maj.  Gideon  Hart 
Mr.  William  Haywood 

John  Sessions 
Rev.  John  Willard  2 
Mr.  Erastus  Washburn    2 

Middlcbury. 
Rev.  Jeremiah  Atwatcr, 
Capt.  Philip  Davis 
Mr.  Bethuel  Goodrich 
Levi  Hooker 
William  G.  Hooker  2 


Rev.  Thomas  A.  Men% 
Col.  Seth  Storrs 
Peter  Starr,  Esq. 
INir.  John  Warner 

Putney. 
Mr.  Alpheus  Bugbee 

John  Brown 

John  Campbell 

James  Fitch 

Thomas  K.  Green 

Simon  Gilston 

John  Hodgkin 

Isaac  Palmer 

John  Stowers 

Noah  Sabin,  jr. 
Mrs.  Mary  Sargeant 
Mr.  Asa  Washburn 

Reuben  Washburn 

Joseph  Washburn 

Amasa  Washburn 

Phinehas  White 
Rockingham. 
Mr.  Peter  Evans 

Nath'l  W.  W^ashburn 
Miss  Miliicent  Washburn 

Rut  kind. 
Rev.  Heman  Ball 
Mr.  Timothy  Brockway 
Deac  Tim.o.  Boardman   2 
Mr.  Timo.  Boardman,  jr. 

Samuel  W.  Boardman 

Elijah  Boardman 

Charles  G.  Boardman 

Isaac  Chatterton 
Deac.  W^ait  Chatterton 
Mr.  Rufus  Deland 

William  Dennison 
Rev.  Lemuel  Haynes 
Capt.  Oliver  Harmon 


SUBSCRIBERS'  NAMES. 


359 


Mr.  Asa  Hale 

Levi  Moses 

Siias  PrCitt,  jr. 

Solomon  Furdy 
Deac.  Ebenezer  Pratt 
Mr.  Beirajah  G-.  Roots 

Isaac  Soiith\yorth 

Jabez  Ward 

Westminster. 
Dr.  Jonathan  Badger 
Mr.  Caleb  Clapp 
Mrs.  Elizabeth  Erwin 
Mr.  John  Grant    2 

Amos  Hoibrook 

Eleazer  May 

John  JN'Iorse 
"    Jabez  Paine  2 

Jonathan  A.  Phipper 
Dea.  Grindal  Raynolds 
Rev.  Sylvester  Sage 
Dea.  John  Sessions 
Mr.  James  Up  ham 
Miss  Hannah  Washburn 

CONNECTICUT. 

Berlin.    . 
Rev.  Jonathan  Bird 
Mr.  Edmund  Boldero 

Eli  Barns 

Ebenezer  Bishop 

Matthew  Clark 

Abel  Clark 
Daniel  Dunbar  Esq. 
Mr.  James  Francis 

Elijah  Francis 

John  Goodrich 

Joseph  Galpiu 

Elijah  Hart 


Stephen  Hart 
Amos  Hosford,  Esq. 
Rev.  Evan  Johns 
Mr.  James  North 

Samuel  Porter,  2d. 

Roger  Riiey 

Phinehas  Squire 

Jedidiali  Sage 

W^alter  D.   Smith 
Rev.  John   Smailey,  d.  d. 
Mr.  Adna  Stanley 

Noah  Stanley 

Timothy  Stanley- 
Oliver  Stanley 

Gad  Stanley 
Miss.  Abigail  Smith 
Rev.  Bcnoni  Upson 

Bristol. 
Mr.  Ashael  Barns 

Samuel  Brooks 
Miss  Rosanna  Birdslcy 
Rev.  Giles  FI.  Cowles 
Mr.  Seth  Hart 

Benjamin  Hart 
Dea.  Bryan  Hooker 
Col.  Grandison  Ives 
Mr.  Eli  Lewis 

Roger  Lewis 

David  Lewis 

Noah  Lewis 
Doc.  Titus  Meriman 
Mr.  Asa  Upson 

Burlington. 
Miss  Catharine  Barns 
Mr.  Joel  Dorman 

Zebulon  Frisbie 

John   Gillet 

Ard  Hart 

Augustus  Hitchcock 


'360 


SUBSCRIBERS'  NAMES. 


Jeremiah  Griswold 

Luther  Humphrey  2 
Simeon  Hart,  Esq. 
IMrs.  Mary  Hotchkiss 
Rev.  Jonathan  Miller 
Rev.  Joshua  Perry 
Mr.  John  P.  Tread  well  2 
Miss  Lucy  Strong 

Canaa7i, 
Rev.  Pitkin  Cowles 
Rev.  Charles  Prentice. 

Canton. 
Mr.  Darius  Case 

Jesse  Case 

Jacob  Foot,  jr. 

George  Humphrey 

Asher  Humphrey 

Aivin  Humphrey 

Arnold  P.  Humphrey 
Rev.  Jeremiah  Hallock 
Mr.  Frederick  Moses 

William  Stone 

Rufus  Fuller 

William  W^ilcox 
Chatham. 
Mr.  Samuel  Allen 

Jonathan  Brown 

Daniel  Cruttenden 

Thomas  Eddy 

John  Polly 

Samuel  Penfield 

John  Pa.yne 

Daniel  Shepard 
Rev.  Cyprian  Strong, d.d, 
Mrs.  Hannah  Wells 
Mr.  Aaron  W illcox,  jr. 

Cheshire. 
Mr.  Joseph  At  water 

Amos  Baldwin 


Israel  Bunnel 
Burrage  Beach,  Esq. 
Mr.  Perry  Cook 

Thomas  T.  Cornwall 

Asahel  Chittendon 
Rev.  John  Foot 
Rev.  Oliver  Hitchcock 
Mr.  Rufus  Hitchcock 

Silas  Hitchcock 

* 

Roger  Hitchcock 

Andrew  Hull,  jr. 

Stephen  Ives 

Gold  G.  Norton 

John  Peck 

Lent  H.  Perkins 

Samuel  Talmage 

Lucius  Tuttle 
Colchester. 
Rev.  Ezra  S.  Ely 
Cokbrook. 
Rev.  Chauncey  Lee 

Durham. 
Mr.  Hjezekiah  Baldwin 

Nathan  O.  Camp 

Hamlet  Coe 

Ezra  Camp 

Elah  Camp 

David  Camp 

Asher  Coe 

John  Curtis 

Samuel  Hart 

Josiah  Jewit 

John  Johnson 

Miles  Merwin 

Joel  Parmelee 

Levi  Parmelee 

Dan  Parmelee 

Seth  Seward 
Rev.  David  Smith  2 


SUBSCRIBERS'  NAMES. 


361 


Fairfield. 
jSliss  Mary  Burr 
Mr.  Andrew  Elliott 

Stephen  Fowler 
Rev.  Heman  Humphrey 
Mrs.  Mary  Hobart 
Mr.  David  Judson 
Rev.  H.  Ripley,  i>.  d.14 
Miss  Elizabeth  Rowland 

Catharine  Wakeman 
Farming  ton. 
Mr.  James  Andrus 

Thomas  G.  Alvord 

Asa  Andrews     - 

Ethan  A.  Andrews 
Dea.  Martin  Bull 

Samuel  Bishop 
Mr.  Joel  Beccher 

John  Beecher 

Augustus  Bod  well 

Nathaniel  W.  Bishop 

Noadiah  Bird 
Miss  Elizabeth  Boardman 
Mr.  John  Belden 
Miss  Lucy  Cowles 
Gen.  Solomon  Cowles 
Mr.  Elijah  Cowles 
Samuel  Cowles,  Esq. 
Mess.  H.  8c  T.  Cowles  2 
Mr.  Anson  Cowles 

Zenas  Cowles 

Rufus  Cowles 
Col.  Isaac  Cowles 
Mr.  William  L.  Cowles 

Gad  Cowles 

Truman  Cowles 

Jeremiah  Cowles 

Jesse  Cowles 

John  M.  Case 

G 


Roderic  Cadwe 

Mervin  Clark 

Dan  Clark 

Salmon  Clark 

John  Cook 

Edward  Chapman 

Adna  Crampton  2 

Jesse  Clark 
Mess.  J.  8c  C.  Deming 
Mr.  Thomas  S.  Day 

Ira  Eaton  • 

Joel  Fisk 

Thomas  Gridley 

Reason  Gridley 

Ebenezer  S.  Gleason 

Isaac  Gridley,  jr. 

Elijah  Gridley 

Isaac  Gridley 

Erastus  Gay 

John  Gridley 

Timothy  Gridley 

Eber  Gridley 
Mrs.  Rachel  Gillet 
Miss  Betsey  Gridley 
Mr.  Joel  Hart 

Luther  Humphrey  4 

Chauncey  Hooker 
Roger  Hooker,  Esq. 
Mr.  James  Harrison 

Elnathan  Hooker 
Rev.  Rufus  Hawley 
Miss  Patience  Hotchkiss 
Mrs.  Lienor  Hart 
Mr.  Josiah  Hotchkiss 

Joseph  Hart 

Ira  Hooker 

Stephen  Hart 

Joseph  Hawley  t 

Gad  Hawley  2 


362 


SUBSCRIBERS'  NAMES. 


Miss  Huklah  Hart 
Mr.  William  F.  Hill 

Leonard  Hills 

William  Hills 

William  Hart 

James  Hunt 

William  S.  Judd 

Daniel  Jones 

Joshua  Kilbourn 

Solomon  Langdon 

Elijah  Lewis 

Seth  Lewis 

Elias  Lewds 

Chauncey  Lusk 
Mrs.  Mary  B.  Landers 
Mr.  Mamry  Lory 
John  Mix,  Esq. 
Mrs.  Sally  Mix 
Mr.  Preserved  Marshall 

Moses  Morse 

Jedidiah  Norton 

Reuben  S.  Norton 

George  Norton 

Eli  North 
Dea.  Isaiah  North 
Mrs.  Lucy  North 
Mr.  Asa  North,  jr. 
Miss  Clarissa  North 
Mr.  Elijah  North 

Asahel  North 

Eber  North 

Samuel  North 
Rev.  Noah  Porter  2 
Miss  Chloe  Porter 

Abigail  Porter 
Mr.  Elijah  Porter 

Selah  Porter 

Joseph  Porter 

Shubael  Porter 


Mr.  Romanta  Porter 

x\mzi  Porter 
Dea.  Noah  Porter  2 
Mr.  Abel  Peck 

Daniel  Pratt 
Rev.  Timothy  Pitkin 
Timothy  Pitkin,  jr.  Esq. 
Member  of'  Congress. 
Mr.  Samuel  Richards 

Hosea  Robbins 

Samuel  Root 

Salmon  Root 

Elijah  Root 

John  Root 

Seth  Richards 

Timothy  Root 

Mark  Root 

Isaiah  Rowe 
First  Eccl.  Society   10 
Miss  Mercy  Scott 
Mr.  Chauncey  Sweet 
Miss  Elizabeth  Stedman 
Mr.  Jesse  Shepherd 

Salmon  Stedman 

Thomas  Smith 

Samuel  Smith 

Joseph  Selden  . 

Pomroy  Strong 

Samuel  Sweet 

Luther  Seymour 

Eben  Thomson 
Col.  Daniel  Tillotson 
Dea.  Levi  Thomson 
Mr.  John  Thomson 

Abel  Thomson 
Hon.  John  Tread  well,  Esq. 
Mr.  Asahel  Thomson 

I^ilark  Thomson 
Doct.  Eli  Todd 


SUBSCRIBERS'  NAMES. 


363 


Mr.  Jonathan  Thomson 
Seth  Wads  worth 

Mrs.  Ruth  Whittlesey 

Miss  Eunice  Webster 

Mr.  Elisha  Woodruff,  jr. 
Asa  Wilcox 
Bissel  Woodford 

Miss  Huldah  Warren 

Mr.  Simon  Wells 
Roger  Woodford 
Romeo  Wadsworth 
Norman  Warren 
Samuel  Woodford 
Selah  W^oodford 
Ozem  Woodruff 

Mrs.  Louis  W^oodruff 

Mr.  Erastus  Woodruff 
Joshua  Woodruff 
Reuben  Woodruff 
Solomon  Woodruff 
Darius  Woodruff 
Eliphalet  Wadsworth 
William  Wadsworth 
Luke  Wadsworth 
Elisha  Wcodiuff 
Lot  Woodruff  2 
Alanson  Woodruff 
Romeo  W^elton 

Mrs.  Mary  Whitman 
Franklin. 

Rev.  Samuel  Nott 

Mr.  John  M'Call 
Goshen. 

Mr.  vStephen  Baldvvln 
William  Brown 
Isaac  Baldwin 
George  Cook 
Allen  Lewis 
Birdsey  Norton    3 


Samuel  Norton 

Alexander  Norton  2 

Jesse  Stanley 

Augustus  Thompson 

David  Thompson 

James  Thompson 

David  Vv'adhams 

John  Wadhams 

Jesse  Wadhams 

Moses  Wadhams 
Granby. 
Mr.  Ferdinand  Clemmons 
Library  Coni]3any,  S.  B. 
Mr.  Roger  Holcomb 
Rev.  Isaac  Porter  2 
Mr.  William  Lewis 

Greenfield. 
Mr.  Eiisha  Bradley 

Levi  Down 
Rev.  Hora.ce  Holley 
Mr.  David  Hubbill 
'   Isaac  Perry 

Greenrjich. 
Mr.  Walter  Avery 

Nathaniel  Teriss 

William  Knapp 

Henry  Lyon 
Rev.  Isaac  Lewis,  d.  d. 
Mr.  David  Lyon,  jr. 

Mark  Mead 

Ebenezer  Mead 

Richard  Mead 

Abraham  Mead 

Zophar  Mead 

Robert   Mead 

William  Mead,  jr. 

Daniel  Mead 

Peter  Mead 

Jared  Mead 

John  Merrit 


S64 


SUBSCRIBERS'  NAMES. 


Guilford. 
Mr.  Nathaniel  AUis 
Dea.  Abraham  Chittendon 
Mr.  John  Conkling- 
Rev.  Aaron  Button 
Mr.  Abraham  Fowler 

Benjamin  Frisbie,  jr. 
J^.Irs.  Joanna  Hand 
?ilr.  Samuel  JohnsoDj  jr. 
David  ]Marvin 
Theophilus  Scranton 
Jonathan  Todd,  Esq, 
Chapman  Vv^arnei' 
Julius  Wilcox 
JEast  Guilford. 
Rev.  John  Elliott. 

X-J'orth    Guilford. 
Rev.  Thomas  W.  Bray- 
Library  Company 
Mr.  Timothy  Baldwin 
David  S.  Brooks 
Benjamin  Baldwin     • 
Abel  Rossiter 
Dea.  Joel  Rose 

Haddam. 
Mr.  Ezra  Brainard 

Daniel  Carter 
Rev.  David  D.  Field 
Mr.  David  Selden 
Elias  Selden 

Hartford. 
Doct.  Leonard  Bacon 
Mr.  Josiah  Beckwith 
Samuel  Burr 
Oliver  Boardman 
Thomas  D.  Boardman 
Oliver  Boardman,  jr. 
Sherman  Boardman 
Timothv  Boardman 


Russel  Bunce 
Aaron  Colton 
Doct.  Mason  F.  Cogswell 
Mr.  Aaron  Chapin 
Thomas  Chester,  Esq. 
Dea.  Ezra  Corning 
Mr.  Benjamin  Conklin 

Samuel  C.  Camp 
Theodore  Dwight,  Esq. 
Mr.  Edward  Danforth 
Daniel  Danforth 
James  Doolittle 
Rev.  Abel  Flint 
Mr.  Caleb  Goodwin 

Daniel  S.  Gladding 
Andrew  Kingsbury,  Esq. 
Mr.  Joseph  Keeney 
Samuel  Kellogg 
William  Lawrence 
Samuel  Lawrence 
James  Lathrop 
Hartford  Library 
Mr.  Zecheriah  Mills 

Gideon  Morley 
Enoch  Perkins,  Esq. 
Mr.  David  Porter 

.  Harry  Pratt 
Mrs.  Ruth  Patten 
Mr.  Anson  G.  Phelps 
Dea.  Abner  Reed 
Mr.  Joseph  Rogers 
Jacob  Sargeant 
Normand  Smith 
Rev.  Nathan  Strong,  d.  d- 
Dea.  Thomas  Tileston 
Thomas  S.  Williams,  Esq. 
Mr.  Thomas  Wells,  jr. 

West 'Hartford. 
Mr.  Jcob  Allen 


SUBSCRIBERS'  NAMES. 


365 


Dea.  Jonathan  B.  Balch 
Mr.  Gideon  Butler 
Jonathan  Butler 
Manning  Bivins 
James  Butler 
Henry  Brace 
Benjamm  Bishop 
Lory  Brace 
William  Benham 
Mrs.  Rhoda  Butler 

Lucy  Cadwell 
Mr.  Horace  Colton 
Daniel  Danforth 
Abijah  Flagg 
Ebenezer  Faxon 
Ebenezer  Faxon,  jr. 
Roger  Francis 
Ozias  Griswold 
Mrs.  Rachel  Goodman 
Mr.  Moses  Goodman 
Miss  Lucia  Goodman 
Mrs.  Susannah  Gaylord 
Mr.  Thomas  Goodman 
Seth  Goodwin 
Joseph  Hurlburt 
William  Hopkins 
William  Hurlburt 
Amasa  Keyes,Esq. 
Miss  Abigail  Keyes 
Mr.  David  Mason 
Elisha  Mix 
Pollard  Merrill 
Jedidiah  W.  Mills 
Rev.  Nathan  Perkins,  d. 
Doct.  Caleb  Perkins 
Nathan  Perkins,  jr.  Esq. 
Mr.  Jesse  Porter 
Asahel  Porter 
Bavil  Seymour 

G 


Mrs.  Lucy  Seymour 
Mr.  Ashbel  Seymour 
Mrs.  Joanna  Steel 
Mr.  Samuel  Talcott 
Mrs.  Abigail  Wells 
Noah  Webster,  Esq. 
Mr.  John  Whitman 

Samuel  Whitman 

George  Wells 
Hartland. 
Mr.  Edmond  Beach 

Aaron  Gates,  jr. 
Rev.  Nathaniel  Gaylord 
Mr.  Stephen  Goodyear 

Silas  Hayes 

Harnvinton. 
Mr.  John  Bull 

Asahel  Barber 

Reuben  Bartholomew 
Mrs.  Polly  Crandal 
Mr.  Newton  Rossiter 

Samuel  Shelden    6 
Rev.  Joshua  Williams  3 

Killingworth. 
Rev.  Josiah  B.  Andrews  2 

Lisbon. 
Rev.  Levi  Nelson 
Litchjield. 
Rev.  Dan  Huntington  12 

Middle  toivn. 
Mr.  Samuel  Adkins 

Joseph  Alvord 

David  Allen 

D.  Mrs.  Dolly  Adkins 

Mr.  Oliver  Baily 

William  Boardman 

John  Bohanning 

Joseph  Boardman 

Samuel  Bement 
g  2 


166 


SUBSCRIBERS^  NAMES. 


]Mr.  Elislia  Coc 

William  Cooper 

Stephen  Clay 

Daniel  Crowell 

Elihu  Cotton,  jr. 

Lucius  Cook 
Alexander  Collins,  Esq. 
Mr.  Henry  Carrington 

William  Cole 

Charles  Curtiss 
Mess.  E.  £c  W.  Dunham 
Mrs.  Lucy  Due 
Mr.  Tertius  Dunriins^ 

Richard  Doud 

Cornwell  Dcud 

Samuel  Driggs 

Daniel  Doud 

William  Danforth 

Jacob  Eggleston 

John  Fisk 

Ebenezer  Gilbert 

Gale  GooGM  in 

Samuel  Gill 

George  Gear 

Joseph  Gilbert,  jr. 
Rev.  Enoch  Huntington 
Hon.  Stephen  T.  HosmeF 
Mr.  Micah  Hubbard 

Nehemiah  Hubbard,  jr. 

Joseph  Hubbard,  2d. 

Isaac  Hubbard 

Thomas  Hobby 

William  Hart 

Jacob  Hall 

Thomas  Hall 

John  Hinsdale 

James  Hopkins 

Lemuel  Higbie 

Thomas  Johnson 


Jacob  Johnson 

Edward  Johnson 

Josiah  Johnson 

Partridge  Jol^»on 

Comfort  Johnson 

John  Jones 

Elisha  Kirby 

Asahel  Loomis 
Hon.  Ashur  Miller 
Mr.Giles  Meigs 

Jason  Miidrum 

Thaddeus  Nichols 

Russel  Porter 
John  Pratt,  Esq. 
Enoch  Parsons,  Esq. 
Mr.  Robert  Paddock 

Joseph  Paddock 

Jacob  Pledger 
Matthew  T.  Russel,  Esq. 
Mr.  Samuel  B.  Redfield 

Phinehas  Ranney 

HezekiahRice 

Ebenezer  Robberts,  2d. 
Mrs.  Anna  Rich 
Col.  Lemuel  Stoors 
Mr.  Wm.  Southmayd,  jr, 

Allen  Southmayd 

Timothy  Southmayd 

Samuel  Southn>ayd 

Giles  Southmayd,  jr. 

Nathan  Strong 

William  Scovil 
Mrs.  Barzillai  Sage 
Mr.  Obed  Stow 

Daniel  Starr 
Miss  A  nice  Stow 
Doc.  Ebenezer  Tracy 
Mr.  Hervey  Treadway 

Gershom  Thayer 


i 


i 


SUBSCRIBERS'  NAMES. 


\^7 


Samuel  Watkinson 

John  R.  Watkinson 

Isaac  Webber 

Samuel  Wetmore 

Elisha  Wetmore 

Stephen  Wetmore 

Benjamin  Williams 

Josiah  Williams 
Milford. 
Rev.  Bezaleel  Pinneo  f 

Mont-vUle. 
Rev.  Abishai  Alden 
J^fenv-Hai'tford. 
Hon.  Aaron  Austin 
Montgomery  Austin,  Esq. 
Mrs.  Polly  Adams 
Mr.  Roswell  Austin 
Dea.  John  Brown 
Doct.  Thomas  Brinsmaid 
Mr.  William  Cook 
Dea.  Job  Curtis 
Mr.  Joseph  Cowles 

Theodore  Cowles 

Martin  Driggs 

Elijah  Goodwin 

Asa  Goodwin 

Phinehas  Kolcomb 

Phinehas  Holcomb,  jr. 

John  Handerson 

Mark  Hamlin 

Zerah  Hinman 
Rev.  Amasa  Jerome 
Mr.  Michael  Kellogg 

Elias  Kellogg 

Thomas  Lee 

John  Marsh 

Ashbel  Marsh 

Joseph  Merrill 

Joseph  Merrill,  2d. 


Nehemiah  Merrill 

Jonathan  Marsh 

Phinehas  MerriM 

S  el  leek  Merrill 

Roger  Mills 

Frederic  Marsh 

Simeon  Newel 

Roger  Olmsted 
Dea.  Stephen  Pitkin, 
Mr.  Stephen  Pitkin,  jr. 

Seth  Spencer 
Miss  Matilda  Spencer 
Mr.  Chauncey  Seymour 

Noah  Seymour 

Elijah  Strong,  jr. 

Harvey  Sadd 

Chauncey  Sadd 

Isaac  Steel 

Isaac  Watson 

Jeremiah  Watson 

Elijah  G.  W^ells 
J^eiv-Hwven. 
Mess.  Beers  Sc  Howe  6 
Mr.  John  Bulkley 
Rev.Timothy  Dwight,D.D. 
Mr.  Sereno  E.  D wight 

Jeremiah  Day  2 

Jeremiah  Evarts 

Eleazar  Foster 

James  Gilbert 

James  Goodrich 

Jonathan  Mallby 

David  A.  Sherman 

Elias  Stillwell 

Ebenezer  Townsend 
Aew  London. 
Jed.  Huntington,Esq.  3 
Mr.  Chester  Kimbal 


368 


SUBSCRIBERS'  NAMES. 


Norvdch. 

Rev.  Joseph  Strong 
Preston. 

Rev.  Levi  Hart,  d.  d. 
Salisbury. 

Rev.  Joseph  W.  Grossman 
Saybrook. 

Rev.  Thomas  Rich 
Simsbury. 

Mr.  Calvin  Barber 

Dr.  John  Bestor 

Mrs.  Vina  Buel 

Miss  Ama  Cornish 

Mr.  Eiisha  Cornish 
George  Cornish 
Thomas  Case 
Bartholomew  Case 
Grandison  Case 
Philander  Case 
Stephen  Goodrich 
Dorithius  Humphrey- 
Dudley  Humphrey 
Oliver  Phelps 
Eliud  Fuller 
William  Mather 
Michael  Moses" 
Samuel  Scott 

Rev.  Samuel  Stebbins 

Mr.  B.  H.  Wilcox 
Southington. 

Mr.  Lemuel  Andrews 
Arnold  Atwate^i' 
Eiisha  D.  Andrews 
Josiah  Andrews 
Jonathan  Andrews 
Samuel  Barnes 
Selah  Barnes 
William  Barnett 
Ichabod  Bradley 


Asa  Barnes 

Levi  Barnes 

John  Booth 

Enos  Clark 

Timothy  Clark 

Daniel  Clark 

Solomon  Case 

Leveret  Curtis 

Elihu  Carter 

Allen  Clark 

James  C.  Curtis 

Marons  Curtis 

Lucas  Curtis 

Cornelius  Dunham 

Cornelius  Dunham,  jr. 

Harvey  Dunham 
Dea.  Benjamin  Dutton 
Mr.  Asahel  Evans 
Miss  Velina  Hart 
Mr.  Timothy  Hart 

Abihud  Hemmingway 

Jude  Hart 

Fosdick  Harrison  2 
Col.  Samuel  Hart 
Mr.  Timothy  Lewis 

Lemuel  Lewis 

Giles  Langdon 

Timothy  Lee 

Asahel  Langdon 

Jesse  Lewis 

Selah  Lewis 

Job  Lewis  2 

Roswell  Moore 
Dea.  Pomeroy  Newel 
Mr.  Ashbel  Newel 

Isaac  Nev/el 

Amos  Newel 

Martin  Potter 

D.Peck  6^  W.  Roper 


SUBSCRIBERS'  NAMES. 


i69 


Rev.  William  Robinson 
Mr.  Harvey  Smith. 

Artemas  Root 

Ambrose  Sloson 

A.  Tubbs  8c  W.  Tisdale 

Amos  Upson 

Freeman  Upson 
Samuel  Woodruff,  Esq. 
Mr.  Philemon  Woodruff 

Eushnell  Woodruff 

Jotham  Woodruff 

Jason  Woodruff 

Ashbel  Woodruff 

Jonathan  Walklee 
Roger  Whittlesey,  Esq. 

Stamford. 
Mrs.  Abigail  W^hite 

TorrinFcton. 
Mr.  Joseph  Allen 

Joseph  Ally n,  jr. 
Dea.  William  Bostwick 
Mr.  Wait  Beach 

Elijah  Cowles 

Curtis  Eglcston 
Rev.  Alexander  Gillet  2 
Mr.  Nathan  Giliet 

Abel  Hinsdale 
Mrs.  Rebeccah  Hodges 

Sibel  Lyman 
Mr.  Harvey  Falmer 

Benjamin  Phelps 

Eli  Richards 
Elisha  Smish,  Esq. 

Guy  Wolcott 

Lyman  Wetmore 

Giles  Ward 

Amos  Wilson,  jr. 
Torringford. 
William  Batteil,  Esq. 


Rev.  Samuel  J.  Mills 
Dea.  Ebenezer  Miller 

Wether  afield. 
Miss  Rhoda  Andrews. 
Rev.  Joshua  Belden 

Joab  Brace 
Col.  Ezekiel  P.  Belden 
Mr.  F.  L.  Belden 

Elisha  Boardman 

Joseph  Belden 
Miss  Laura  Boardman 

Mary  W.  Boardman 

Eliza  Boardman 

Emiline  F.  Boardman 

Thankful  Blin 
Mr.  Levi  Butler 

Levi  Churchil,  2d. 
Stephen  Chester,  Esq. 
Mr.  William  J.  M'Carter 

Samuel  Churchel 

Jacob  Dix 

John  Daw 

Levi  Deming 

Calvin  Dodge 
Miss.  Dimes  Deming 
Mr.  James  Ftjrtune 

James  Francis 
Mrs  Esther  Goodrich 
Mr.  Isaac  Goodrich 

Daniel  Hatch 

Moses]  Hurlburt 

John  Hurlburt 

Martin  Kellogg 

Bezaleel  Latimer 

David  Lowrey 
Mrs.  Mary  Mitchel 
Doc.  Abner  Mosely 
Rev.  John  Marsh,  d.  d. 
Mr.  Amasa  Morgan 


S72 


SUBSCRIBERS'  NAMES. 


Hicharcl  Stockton 

Jacob  Stryker 
Miss  Ruth  Stryker 
Mr.  William  Thompson 

John  Thompson 

Cornelius  Terhune 

Robert  N^oorkees 

John  Wilson 
Rari(an  Landbi^.^. 
Mr,  William  Applegalc 

Eilen  Clark 
Miss  Ursula  Dunham 
Mr.  William  French 

John  Pool,    o 

PENNSYLVANIA. 

PMladelJ'ihia. 
Mr.  W.  W.  Woodward  20 

SOUTH   CAROLINA. 

Charleston. 
Mr.  William  Aiken     5 
Mrs.  Elizabeth  Ashe 
Mr.  Samuel  Ashe 

Jacob    Axson 
Mrs.  Ann  Axson 
Mr.  Samuel  E.  Axson 
Kinsey  Burden,  Esq. 
Mrs.  Mary  L.  Beach 
Miss  Mary  Beach 
Rev.  Nathaniel  Bov/en   3 
Mrs.  Eliza  W.  Burnet 
Miss  Mary  W.  Barksdale 
Thomas  Barksdale,  Esq. 
Mrs.  Sabina  Bonneau 
Miss  Mary  Barksdale 

Sarah  Barksdale 


Mrs.  M.  Barksdale 
Hon.Judge  E.  H.  Bay,Esq. 
Mrs.  Catharine  A.  Banks 
Miss  E.  Brail sford 
Capt.  Jared  Bunce 
Mrs.  A.    Budd 
John  Brownlee,  Esq.     10 
Mr.  Samuel  S.  Brov/n 
Benjamin  Boyd,  Esq.  6 
Mess.  J.  Sc  C.  Bulov/  10 
Mr.  Robert  Blakely    10 
Mrs.  Susan  Eiair 

S.  Bee 

Eliza  Bee 
Miss  Eliza  Barksdale 

Maria  Bacot 

Harriett  Bacot 

Eliza  Bacot 
Mrs.  Caroline  Ball  2 
Mr.  John  Bennet 
Mrs.  Ann  K.  Bennet 

Mary  Berney 
Thomas  Bennet,  senr.Esq* 
Mr.  William  S.  Bennet 
Mrs.  Ann  T.  Bennet 

Bonneau 
Miss  Bonneau 
Mrs.  Eliza  C.  Cochran  2 
Miss  Mary  Capers 

Martha  Capers 
Mrs.  Eleanor  M.  Cohen  2 
Mr.  Jonathan  Coit    2 
Mrs.  Ann  Croft 
Geo.  Chisolm.  Esq.  2 
Mrs.  E.  C.  Courtney  2 

Eliza  S.  Clcary 

Mary  Cochran 

Harriett  Cochran 
Miss  Letitia  Cochran 


SUBSCRIBERS'  NAMES. 


sri 


Mrs.  Eliza  Crocker 

Csesarine  Clifford 

Maria  Cogdell 

Jas.  Cox 
Mr.  Chs.  Cunningham  3 

Rich.  Cunningham  12 
Mrs.ElizabethDeSaussure 

Mary  DeSaussure 

Ann  Darrcll 

Isc.  Mott  Dart 

Ann  D'Oyley 
Mr.  Samuel  Dickson 

James  Davidson     10 
Mrs.  DeLaire 

Mary  Ann  Dewes 
Miss  Sarah  Dickinson 
Thomas  Doughty,  Esq.  S 
Mrs.  Mary  Doughty    3 

Mary  C.  DuPont 

Sophia  Dulles 
Miss  Ann  Edmonds 
George  Edwards,  Esq. 
Mrs.  Elizabeth  Edwards 

Mary  M.  Edwards 

Barnard  Elliott 
Miss  Mary  Edwards 
Mrs.  Edwards,  sen. 
James  Fisher,  Esq.      3 
Miss  Catharine  Futerell 
Timothy  Ford,  Esq. 
Mrs.  Ann  M.  Ford 
Rev.  Dr.  Richard  Furman 
Mrs.  Fergurson 
Mess.FlemmingScKing  10 
Mrs.  Ann  Graves 

Wilson  Glover 

Grimke  2 

Robert  R.  Gibbes,  Esq. 
Lewis  L.  Gibbes,  Esq. 

H 


Mrs.  Robert  R.  Gibbes 

Sarah  Gibbes 

Catharine  Gadsden 
Mr.  Edmond  Green 
Mrs.  Mary  C.  Gregorie  3 

Eliza  Grimball 

Eliza  S.  Glover 
Messrs  N.  Sc  F.  Gist  5 
Mr.  Robert  Geddes  5 
Mrs.  Elizabeth  B.  Hatter 
Miss  Eliza  Fluxham 
Mrs.  Eliza  Hayne 
Miss  Susan  B.  Havne 

Hannah  Hamilton 
Mrs.  Hunter 

Danl.  Hall 

Hannah  Hamlim 
Mr.  John  Haslett 
Miss  Mary  Huchins 
Mr.  John  Hichborn 
Mrs.  Eliza  Hichborn 
Master  D.  C.  Hichborn 
Mrs.  Sarah  Hollingshead2 

Eliza  Hazlehurst 

Eliza  Holmes 

Eliza  Hardy 

Hannah  Hey  word 
Miss  Jaliett  Hall 
Mr.  John  Herron 
Micah  Jenkins  Esq. 
Mr.  FI.  Inglesby 
Thomas  Jones  Esq. 
Mrs.  Abigail  Jones 
Mr.  Paul  T.  Jones 
Mrs.  Mary  Jones 

Mary  Irvine 
Miss  Eliza  Jenkins  / 

Hon.  Judge  William  John- 
son, Esq. 
h 


2f4 


SUBSCRIBERS'  NAMES. 


Mrs.  Dr.  Johnson 
Rev.  Dr.  Isaac  S.  Keith 
Mr.  Edward  Kenned v 2 
Mrs.  Alice  Lcgare 
Martha  Lequeux 
James  Legare,  Esq.  2 
Thomas  Legare,  Esq. 
Doct.  Daniel  Legale 


James  Mathews,  Esq. 
Dr.  Thomas  H.  M'Calla  3 
IMrs.  Susan  M'Pherson  2 

Mary  W.  Motte 

Mary  Mouatt 

Martha  Ann  Mathews  2 
Mr.  John  M'Dowell  2 
Miss  Eliza  Nelms 


Mrs.  Eliza  Martha  Legare  Mrs.  John  North 


Sarah  Legare 
Ivlr.  Joseph  D.  Legare 
Miss  Ann  Legare 

Mary  D.  Legare 
Mrs.  Mary  S.  Legare 
Miss  Eliza  C.Leerare 


Lewis  Ogier,  Esq. 
Mrs.  Susan  Ogier 
Miss  Martha  Ogier 

Jane  Ogier 
Master  John  Ogier 
Thomas  Ogier,  Esq. 


Mrs.  Elizabeth  Lightwood  Mrs.  Sarah  Ogier 


Ev/d.T.Lightwood,Esq.  2 
Mrs.  H.  F.  Lovell   2 

S.  B.  Lowndes 

H.  Lesesne 

Sarah  Lawrence 

Susanna  Lehre   2 
Mr.  Daniel  Latham  jr. 

Abraham  Markley  6 
Mrs.  Ann  Marr 
Thomas  Martin,  Esq. 
Mrs.  Charlotte  Martin 

Susanna  Martin 
]Miss  Eliza  Martin 

Susan  Martin 
JVIr.  John  Martin 
Robert  Maxwell,  Esq.   3 


O shorn 
Miss  Charlotte  O  shorn 
Mrs.  Sarah  Parker 
George  Parker,  Esq. 
Mr.  Job  Palmer 
Miss  Sarah  A.  Palmer 
Rev.  William  Percy 
William  Payne,  Esq.  -3 
Mrs.  Maria  M.  Payne 
Hugh  Patterson,  Esq. 
Mrs.  Catharine   Patterson 
Mrs.  Wm.  Price  {Orange 
Street) 

William    Price    (King- 
Street) 
Mr.  Washimrton  Potter  2 


Mr.  Nathaniel  Maxwell  3  Mrs.  Jane  Priolcau 


Mrs.  Mary  Mathews 
Mr.   Samuel   Maverick 
Stephen  Mazyck,  Esq. 
Mrs.  Mary  Mazyck, 
Mr.  John  Mouatt  2 


Miss  Mary  Price 
Mrs.  Sarah  P.Parker 
Elizabeth  H.  Parker 
E.  R.  Parker 
Martha  Parker 


Mrs.  Frances  Mathews  ^  Miss  Rachel  B.  Parkeu 


SUBSCRIBERS'  NAMES. 


sr- 


Mrs.  Wm.  Parker  jun. 
Mr.  Archibald  Pagan  5 
Mrs.  Quash  2 
Miss  Amelia  Rose 
Mr.  John  Reicl 
Miss  Rutlcdge 
Dr.  David  Ranisy 
Mrs.  S.  Russell 
Miss  Alica  H.  Russell 

Sarah  Russell 
Mrs.  Mary  Susan  Roach 
Francis  Rivers  sen.  Esq. 
Mess.  S.  8c  G.  Robertson  6 

Robertson  8c  Long   10 
Josiah  Smith,  Esq. 
George  Smith,  Esq. 
Mrs.  Eliza  Smith 
Miss  Mary  Smith 

Sarah  E.  Smith 
Mrs.  Eliza  Stowe 

Sarah  C.  Simmons 
Dr.  William  3.  Stevens 
Mrs.  Hannah  Stevens 
Miss  Mary  Stevens 

Susan  E  Stevens 

Loisa  B.  Seabrook 
Master  Saml.  N.  Stevens 
Mrs.  Susanna  Smilie 
Mr.  John  T.  Shubrick 
Mrs.  Mary  Shubrick 

Ann  Snowden 

Jane  Smith 
Mr.  Thomas  Y.  Smith 

Morton  W.  Smith 
Mrs.  Middleton  Smith 
Keating  Simons,  Esq. 
Mrs.  K.  Simons 

T.  Simmons 

S.  R.  Simmons  2 


Rebekah  Stiles 
Mrs.  (Col.)  Skirving  2 

William  Skirving  2 

T.  R.  Smith 

Martha  Savage 
Mr.  Anthony  Simons 
Mrs.  Sturgis  2 

Eliza  Shrewsbury 
Miss  Marv  Scott 

Hannah  S.   Swinton  5 

Margaret  Swinton  2 
Mrs.  Swinton 
Miss  Eliza  S.  Swinton 
Mrs.  Roger  Smith 

Ann  Aiica  Stock 
Dr.  Thomas  Stock 
William  S.  Smith  Esq. 
Mrs.  J.  L.  Smith 

Margaret  Seabrook 
Miss  Ruth  Savage 
Mrs.  Ann  Tennent 

Susanna  Turner 

Mary  L.  Thomas 
Miss  Eliza  L.  Thomas 
Mrs. Carolines.  Thayer  2 

Martha  A.  Thompson 

Ann  Toomer 
Mr.  Joshua  Toomer 
Mrs.  Eliza.  Y.  Thomson 
Mr.  John  Jacob  Tschudy  2^ 
Mrs.  Euginia  Thomson 
Mr.  Stephen  Thomas 
Mrs.  M.  Turpin  2 

Edith  Waring 
Miss  Ann  Waring 

Susan  Smith  Waring 
Mrs.  Mary  Waring 
Miss  A.  D.  V.  Waring: 
Mrs.  Mary  J.  ^Varing: 


2f4 


SUBSCRIBERS*  NAMES. 


Mrs.  Dr.  Johnson 
Rev.  Dr.  Isaac  S.  Keith 
Mr.  Edward  Kennedy 2 
Mrs.  Alice  Lcgare 
Martha  Lequeux 
James  Legare,  Esq.  2 
Thomas  Legare,  Esq. 
Doct.  Daniel  Legale 


James  Mathews,  Esq. 
Dr.  Thomas  H.  M'Calla  3 
IMrs.  Susan  M'Pherson  2 

Mary  W.  Motte 

Mary  Mouatt 

Martha  Ann  Mathews  2 
Mr.  John  M'Dowell  2 
Miss  Eliza  Nelms 


Mrs.  Eliza  Martha  Legare  Mrs.  John  North 


Sarah  Legare 
Mr.  Joseph  D.  Legare 
Miss  Ann  Legare 

Mary  I).  Legare 

Mrs.  Mary  S.  l.egare 

Miss  Eliza  C.  Legare 


Lewis  Ogier,  Esq. 
Mrs.  Susan  Ogier 
Miss  Martha  Ogier 

Jane  Ogier 
Master  John  Ogier 
Thomas  Ogier,  Esq. 


Mrs.  Elizabeth  Lightwood  Mrs.  Sarah  Ogier 

Ev/d.T.  Lightwood, Esq.  2      Osborn 

Mrs.  H.  F.  Lovell   2  Miss  Charlotte  Osborn 

S.  B.  Lowndes  Mrs.  Sarah  Parker 

H.  Lesesne 

Sarah  Lawrence 

Susanna  Lehre   2 
Mr.  Daniel  Latham  jr. 

Abraham  Markley  6 
Mrs.  Ann  Marr 
Thomas  Martin,  Esq. 
Mrs.  Charlotte  Martin 

Susanna  Martin 
jMiss  Eliza  Martin 

Susan  Martin 
JVIr.  John  Martin 
Robert  Maxwell,  Esq.    9 
Mr.  Nathaniel  Maxwell  3 
Mrs.  Mary  Mathews 
Mr.   Samuel   Maverick 
Stephen  Mazyck,  Esq. 
Mrs.  Mary  Mazyck, 
Mr.  John  Mouatt  2 


George  Parker,  Esq. 
Mr.  Job  Palmer 
Miss  Sarah  A.  Palmer 
Rev.  William  Percy 
William  Payne,  Esq. 
Mrs.  Maria  M.  Payne 
Hugh  Patterson,  Esq. 
Mrs.  Catharine   Patterson 
Mrs.  Wm.  Price  (Orange 
Street) 

W^illiam    Price    fXing-- 
Street J 
Mr.  Washington  Potter  2 
Mrs.  Jane  Prioleau 
Miss  Mary  Price 
Mrs.  Sarah  P.Parker 

Elizabeth  H.  Parker 

E.  R.  Parker 

Martha  Parker 


Mrs.  Frances  Mathews  ^  Miss  Rachel  B.  Parkeir 


SUBSCRIBERS'  NAMES. 


sr- 


Mrs.  Win.  Parker  jun. 
Mr.  Archibald  Pagan  5 
Mrs.  Quash  2 
Miss  Amelia  Rose 
Mr.  John  Reid 
Miss  Rutlcdge 
Dr.  David  Ramsy 
Mrs.  S.  Russell 
Miss  Alica  H.  Russell 

Sarah  Russell 
Mrs.  Mary  Susan  Roach 
Francis  Rivers  sen.  Esq. 
Mess.  S.  8c  G.  Robertson  6 

Robertson  Sc  Long   10 
Josiah  Smith,  Esq. 
George  Smith,  Esq. 
Mrs.  Eliza  Smith 
Miss  Mary  Smith 

Sarah  E.  Smith 
Mrs.  Eliza  Stowe 

Sarah  C.  Simmons 
Dr.  William  3.  Stevens 
Mrs.  Hannah  Stevens 
Miss  Mary  Stevens 

Susan  E  Stevens 

Loisa  B.  Seabrook 
Master  Saml.  N.  Stevens 
Mrs.  Susanna  Smiiie 
Mr.  John  T.  Shubrick 
Mrs.  Mary  Shubrick 

Ann  Snow  den 

Jane  Smith 
Mr.  Thomas  Y.  Smith 

Morton  W.  Smith 
Mrs.  Middleton  Smith 
Keating  Simons,  Esq. 
Mrs.  K.  Simons 

T.Simmons 

S.  R.  Simmons  2 


Rebekah  Stiles 
Mrs.  (Col.)  Skirving  2 

William  Skirving  2 

T.  R.  Smith 

Martha  Savage 
Mr.  Anthony  Simons 
Mrs.  Sturgis  2 

Eliza  Shrewsbury 
Miss  Marv  Scott 

Hannah  S.   Swinton  5 

Margaret  Swinton  2 
Mrs.  Swinton 
Miss  Eliza  S.  Swinton 
Mrs.  Roger  Smith 

Ann  AiicaStock 
Dr.  Thomas  Stock 
William  S.  Smith  Esq> 
Mrs.  J.  L.  Smith 

Margaret  Seabrook 
Miss  Ruth  Savage 
Mrs.  Ann  Tennent 

Susanna  Turner 

Mary  L.  Thomas 
Miss  Eliza  L.  Thomas 
Mrs. Carolines.  Thayer  2 

Martha  A.  Thompson 

Ann  Toomer 
Mr.  Joshua  Toomer 
Mrs.  Eliza.  Y.  Thomson 
Mr.  John  Jacob  Tschudy  ^ 
Mrs.  Euginia  Thomson 
Mr.  Stephen  Thomas 
Mrs.  M.  Turpin  2 

Edith  Waring 
Miss  Ann  Waring 

Susan  Smith  Waring 
Mrs.  Mary  Waring 
Miss  A.  D.  V.  Waring;: 
Mrs.  Mary  J.  Waring^, 


3^6 


SUBSCRIBERS'  NAMES. 


Mrs.  Susanna  A.  Ward 

Woodrop 

Charles  Warham 

Ann  Wagner 
Miss  Ann  Ward 
Mrs.  S.  Wragg  2 

Sarah  Yonge 

Margaret  A.  Young 
Mr.  Jeremiah  A.  Yates 

D.  Yates 
Mrs.  Elizabeth  You 

Antoinette  You 

Mary  Yeadon 
Beaufort. 
Mrs.  Ann  Agnew 
Col.  Robert  Barnwell  5 
Mrs.  Mary  Barnwell 

Elizabeth  Barnwell  3 

Ann  Barnwell  2 

Sarah  Barnwell 
Miss  Ann  Barnwell 

Eliza  Barnwell 
Mrs.  Eliza  Bythewood 

Mary  Colcock  2 

Sarah  Ellis 


Dr.  James  E.  B.  Finley  2-4 
.  Mrs.  Hester  Gregorie 
Martha  Guerard  2 
Saml.  Lawrence  sen.  Esq. 
Mr.  Stephen  Lawrence 
Mrs.  Mary  Means 
Mr.  Paul  Paulison 
Rev.  Benj.  M.  Palmer  4 
2  Mrs.  Margaret  Stock  2 
Miss  Mary  Willson 

Georgetoivn. 
Savage  Smith,  Esq. 
JohrCs'Island. 
Rev.  William  Clarkson 

James* -Island. 
Rev.  Thomas  Price 
Mrs.  Esther  Rivers 
John  Todd,  Esq. 

St.  Bartholomeivs. 
Mrs.  Rebekah  Bellinger 

Eliza  Girardeau 
Rev-  Loammi  Floyd  4 

St.  Georgies. 
Thomas  Smith  sen.  Esq. 
Mrs.  Ann  Waring;  2 


ADDITIONS. 

Doc.  Daniel  Hopkins,  Hartford,  (Con.) 

John  Thompson,     do. 
Mr.  Ebenezer  BoUes,  Litchfield. 
Mr.  Charles  Goodrich,  jr.  jPittsfiddy(M^Si.) 


y 


^'R.  309 


f 


./, 


YB-  30985 


.>.-,     ."^    ^,    ^ 


2.  ii 


6  5 


'A/i 


UNIVERSITY  OF  CALIFORNIA  LIBRARY 


